Komentarz do Nazir 4:4

ואם שלה – such as the example that another person gave her [an animal] as a gift on the condition that her husband does not have control over them since usufruct (i.e., part of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) and mort-main (i.e., wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie, being responsible with all his landed property for loss or deterioration) are mortgaged to her husband.

A woman takes a nazirite vow and sets aside the requisite animal [for the sacrifice] and then her husband subsequently annuls [her vow]: If the animal belonged to him, it can be put to pasture with the herd; If it belonged to her: the sin-offering is left to die, the burnt-offering is offered as an [ordinary] burnt-offering, and the peace-offering is offered as an [ordinary] peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.
If she has a lump sum of money [set aside for the purchase of these sacrifices] it is to be used for voluntary offerings;
If she has specified money: The money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.
At the completion of a naziriteship a person must bring a sin-offering, a burnt-offering and a peace-offering (can also be translated as an offering of well-being. In Hebrew well-being, whole and peace are all from the same word “shalom”/“shalem”/“shlamim”). Our mishnah deals with a woman who took a nazirite vow and then either set aside the animals for her sacrifices or set aside money to be used to purchase those animals. This money may now be considered holy. The problem arises if the husband annuls her vow. The question is what to do with this money or with these animals.
Section one: If she set aside animals, the first question we must ask is to whom do the animals belong. If she set aside her husband’s animals, then when he annuls the vow none of the animals are considered sacred and they may all be returned to the herd. Since they were his animals, we know from the fact that he annulled her vow that he did not want her to use them as sacrifices and therefore they are not sacrifices.
However, if they were her animals, then they have become sacred, even though her vow was annulled. Therefore, the sin-offering is treated as are all sin-offerings whose owners have died. It must die. According to Rashi, in order to do so, it is put into a pen and starved to death. The burnt-offering is offered in its usual manner. The peace-offering is sacrificed. It must be eaten within one day, the same rule that applies to all peace-offerings for nazirites. However, unlike other peace-offerings by nazirites which are offered with loaves of bread, since she is not a nazirite she is not required to bring the usual loaves that accompany such offerings.
Section two: In this section she has set aside money. If she did not specify which coins would be used for which animal, then all of the coins are used to purchase voluntary offerings. The money is sacred so it must be used for sacrifices, but since nothing has been specified it can be used for what are basically generic offerings.
However, if the money has been set aside for each specific offering (i.e. these coins are for a sin-offering, etc.), then they are treated similarly to the way the animals were treated. The money for the sin-offering must be “killed”. The closest one can come to killing coins is by throwing them into the Dead Sea, where they will be of use to no one. One is not to benefit from these coins, but nevertheless, if one does, it is not considered sacrilege.
The money for the burnt-offering is used to buy a burnt-offering and the money for the peace-offering is used to buy the peace-offering. The rules here are the same as if she had already separated the animal itself.

חטאת תמות – we wait for it until it dies.

ונאכלין ליום אחד – like he peace offerings of the Nazirite which are not eaten other than during the day and night.

ואין טעונין לחם – for all peace offerings of a Nazirite require bread, and this is the case, for since the husband annulled her vow, these peace offerings do not require [a] bread [offering] (unlike the of offering of a Nazirite).

והיו לה מעות סתומים – that she had set undesignated coins for the sacrifices of a Nazirite, and she did not designate the 0 these for a sin-offering, and these for a burnt offering and these for a peace offering.

יפלו לנדבה – to the chests in the Temple where they would cast the rest of the monies as a free-will [to

לא נהנין ולא מועלין – ab ignition it is prohibited to benefit from them and if he benefited, he is not liable to bring a sacrifice of religious sacrilege that is mentioned regarding whomever benefits from that which is dedicated [to the Temple].