Nedarim

Now we have seen that confirmation is more stringent than annulment; where do we find that annulment is more [stringent] than confirmation? — Said R. Johanan: One may seek absolution from confirmation, but not from annulment. R. Kahana objected: But if her husband altogether hold his peace at her from day to day:  Scripture refers to silence in order to vex. You say, in order to vex. Perhaps this is not so, the reference being to silence with intention to confirm? Now, when it is said, because he held his peace at her,  Scripture already refers to silence in order to confirm; hence, to what can I apply the phrase, 'but if the husband altogether hold his peace at her? To silence in order to vex. That is indeed a refutation.  But let one [verse] be applied to silence in order to confirm, and the other to silence without specified intentions? — Additional verses are written. Raba objected: IF SHE VOWED JUST BEFORE NIGHTFALL, HE CAN ANNUL ONLY UNTIL NIGHTFALL: FOR IF NIGHT FELL AND HE HAD NOT ANNULLED IT, HE CAN NO LONGER DO SO: but why? Let it [at least] be counted as though he were silent in order to provoke her! This is a refutation. R. Ashi objected: [If the husband declares,] 'I know that there were vows, but did not know that they could be annulled,' he may annul them [now].  'I knew that they could be annulled, but did not know that this is a vow,'  R. Meir ruled: He cannot annul [now];  whilst the Sages maintain: He can annul. But why [not, according to R. Meir]; let it [at least] be as though he were silent in order to provoke! This is a refutation. MISHNAH. NOW THESE ARE THE VOWS WHICH HE  CAN ANNUL: VOWS WHICH INVOLVE SELF-DENIAL.  [E.G.,]. 'IF I BATHE,' OR, 'IF I DO NOT BATHE,' 'IF I ADORN MYSELF,' OR, 'IF I DO NOT ADORN MYSELF.'