Jerusalem Talmud Nedarim 10:7

משנה: הָאוֹמֵר לְאִשְׁתּוֹ כָּל־נְדָרִים שֶׁתִּדּוֹרִי מִכָּן עַד שֶׁאָבֹא מִמָּקוֹם פְּלוֹנִי הֲרֵי הֵן קַייָמִין לֹא אָמַר כְּלוּם. הֲרֵי הֵן מוּפָרִין רִבִּי אֱלִיעֶזֶר אוֹמֵר מוּפָר וַחֲכָמִים אוֹמְרִים אֵינוֹ מוּפָר. אָמַר רִבִּי אֱלִעֶזֶר. אִם הֵיפֵר נְדָרִים שֶׁבָּאוּ לִכְלָל אִסּוּר לֹא יָפֵר נְדָרִים שֶׁלֹּא בָאוּ לִכְלָל אִסּוּר. אָֽמְרוּ לוֹ הֲרֵי הוּא אוֹמֵר אִישָׁהּ יְקִימֶינּוּ וְאִישָׁהּ יְפֵירֶינּוּ. אֶת שֶׁבָּא לִכְלָל הָקֵם בָּא לִכְלָל הֵפֵר. לֹא בָא לִכְלָל הָקֵם לֹא בָא לִכְלָל הֵפֵר. MISHNAH: If somebody says to his wife, all vows that you might vow from now until I shall return from place X shall be confirmed⁵⁴In his absence. Everybody agrees that an as yet nonexistent vow cannot be confirmed., he did not say anything; [if he says] they shall be dissolved, Rebbi Eliezer says, they are dissolved, but the Sages say, they are not dissolved.
Rebbi Eliezer said, if he can dissolve vows that came under the category of prohibition⁵⁵Vows actually made by which the wife imposes a legally enforceable prohibition on herself., should he not be able to dissolve vows that did not yet come under the category of prohibition⁵⁶Vows not yet made.? They said to him, it says⁵⁷Numbers.30.14">Num. 30:14. The verse treats confirmation and voiding as parallels. ‘her husband may confirm them and her husband may dissolve them”. What can be confirmed can be dissolved; what cannot be confirmed cannot be dissolved.

הלכה: הֵשִׁיב עַל דִּבְרֵי רִבִּי לִיעֶזֶר. וַהֲרֵי הַמִּקְוֶה יוֹכִיחַ. שֶׁמַּעֲלֶה אֶת הַטְּמֵאִין מִטּוּמְאָתָן וְאֵינוֹ מַצִּיל אֶת הַטְּהוֹרִין. חָזַר רִבִּי לִיעֶזֶר וְדָנָן דִּין אַחֵר. מָה אִם בְּמָקוֹם שֶׁאֵינוֹ מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר הֲרֵי הוּא מֵיפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִדּוֹר. מָקוֹם שֶׁהוּא מֵיפֵר נִדְרֵי עַצְמוֹ מִשֶּׁיִּדּוֹר אֵינוֹ דִין שֶׁיָּפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִידּוֹר. לֹא. מַה לוֹ אֵינוֹ מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר. שֶׁכֵּן אִם רָצָה לְהָקֵם מוּקָם. יָפֵר נִדְרֵי אִשְׁתּוֹ מִשְּׁתִּדּוֹר. שֶׁכֵּן אִם רָצָה לְהָקֵם אֵינוֹ מוּקָם. וְאוֹמֵר אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵירֶינּוּ. אֶת שֶׁבָּא לִכְלָל הָקֵם בָּא לִכְלָל הֵפֵר. וְאֶת שֶׁלֹּא בָא לִכְלָל הָקֵם לֹא בָא לִכְלָל הֵפֵר. HALAKHAH: ⁶⁸This refers to Mishnaiot 8,9. Tosephta 6:5; Nedarim.75b">Babli 75b.“He⁶⁹In the parallel sources: They. This is no longer part of R. Aqiba’s argument, but belongs to the anonymous Sages. answered to the words of Rebbi Eliezer: Let the miqweh⁷⁰The ritual bath cleanses from most impurities. But a pure person cannot immerse himself to become immune to future impurities. prove it! It frees the impure from their impurities but it cannot save pure ones. Rebbi Eliezer argued another track: Since in a situation where he cannot dissolve his own vows before he made them, he dissolves his wife’s vows before she made them, in a situation where he can dissolve his own vows after he made them, would it not be logical that he could dissolve his wife’s vows before she made them?⁷¹It is difficult to make sense of this text. In Tosephta and Babli one reads: מָה אִם בְּמָקוֹם שֶׁאֵינוֹ מֵפֵר נִדְרֵי עַצְמוֹ מִשֶׁנָּדַר הֲרֵי הוּא מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר. מָקוֹם שֶׁמֵפֵר נִדְרֵי אִשְׁתּוֹ מִשֶׁנָּֽדְרָה אֵינוֹ דִין שֶׁיָּפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִדּוֹר. “Since he cannot dissolve his own vows after he vowed (for only a Sage can do that), but he can dissolve his own vows before he vows (by a declaration that all his future vows are null and void), then since he can dissolve his wife’s vows after she vowed it is only logical that he should be able to dissolve his wife’s vows before she vowed.” It seems that the Yerushalmi text should follow similar lines. No! Why can he not dissolve his own vows before he made them⁷²This text contradicts the next sentence. The Tosephta reads אָֽמְרוּ לוֹ וּמָה מֵיפֵר נִדְרֵי עַצְמוֹ עַד שֶׁלֹּא יִדּוֹר. “They said to him, why is it that he can dissolve his own vows before he made them?”? For if he wants to confirm them, he confirms them. Could he dissolve his wife’s vows after she made them, when if he wanted to confirm them, he could not confirm them?⁷³The Tosephta reads יָפֵר נִדְרֵי אִשְׁתּוֹ עַד שֶׁלֹּא תִדּוֹר. שֶׁכֵּן אִם רָצָה לְהָקֵם אֵינוֹ מוּקָם. “Could he dissolve his wife’s vows before she made them when if he wanted to confirm them, he could not confirm them?” (As R. Eliezer agrees in the Mishnah.)” ⁷⁴Tosephta 6:6; Nedarim.76b">Babli 76b.“But it says⁵⁷Numbers.30.14">Num. 30:14. The verse treats confirmation and voiding as parallels., ‘her husband may confirm them and her husband may dissolve them’. What can be confirmed can be dissolved,; what cannot be confirmed cannot be dissolved.”