Jerusalem Talmud Nedarim 10.6

משנה: אָמַר רִבִּי אֱלִיעֶזֶר. מָה אִם אִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ הֲרֵי הוּא מֵיפֵר נְדָרֶיהָ אִשָּׁה שֶׁקָּנוּ לוֹ מִן שָׁמַיִם אֵינוֹ דִין שֶׁיָּפֵר נְדָרֵיהָ. אָמַר לוֹ רִבִּי עֲקִיבָה לֹא. אִם אָמְרָת בְּאִשָּׂה שֶׁקָּנָה הוּא לְעַצְמוֹ שֶׁאֵין לָאֲחֵרִים רְשׁוּת בָּהּ תֹּאמַר בְּאִשָּׁה שֶׁקָּנוּ לוֹ מִן שָׁמַיִם שֶׁיֵּשׁ לָאֲחֵרִים רְשׁוּת בָּהּ. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. עֲקִיבָה דְּבָרֶיךָ בִשְׁנֵי יְבָמִין מָה אַתָּה מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ אֵין הַיְּבָמָה גְמוּרָה לְאִישָׁהּ כְּשֵׁם שֶׁהָאֲרוּסָה גְּמוּרָה לְבַעֲלָהּ.

MISHNAH: Rebbi Eliezer said, if he can dissolve vows for a wife which he himself acquired, so much more that he should be able to dissolve for a wife which Heaven acquired for him. Rebbi Aqiba answered him: No. What you say is about a wife which he himself acquired, where nobody else has any authority over her; what can you say about the wife which Heaven acquired for him, where others have authority over her? Rebbi Joshua said to him, Aqiba, your words apply to two levirs. What can you reply about one levir? He said to him, the sister-in-law does not belong completely to her man as the wife belongs completely to her husband.

הלכה: אָמַר רִבִּי לִיעֶזֶר כול׳. אָמַר רִבִּי לִיעֶזֶר. וּמָה אִם אִשָּׁה שֶׁלֹּא הָיָה לוֹ בָהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתִי מִשֶּׁנִּכְנְסָה לִרְשׁוּתִי הוּגְמְרָה לִי. אִשָּׁה שֶׁהָיָה לִי בָהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתִי. מִשֶּׁנִּכְנְסָה לִרְשׁוּתִי אֵינוֹ דִין שֶׁתִּיגָּמֵר לִי. אָמַר לוֹ רִבִּי עֲקִיבָה. לֹא. אִם אָמְרָת בְּאִשָּׁה שֶׁלֹּא הָיָה לָךְ בָּהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה לִרְשׁוּתָךְ. מִשֶּׁנִּכְנְסָה לִרְשׁוּתָךְ הוּגְמְרָה לָךְ. שֶׁכְּשֵׁם שֶׁלֹּא הָיָה לָךְ בָּהּ חֶלֶק כָּךְ לֹא הָיָה לָהּ לָאֲחֵרִים בָּהּ עִמָּךְ חֶלֶק. תֹּאמַר בְּאִשָּׁה שֶׁהָיָה לָךְ בָּהּ רְשׁוּת עַד שֶׁלֹּא נִכְנְסָה בִּרְשׁוּתָךְ. מִשֶּׁנִּכְנְסָה לִרְשׁוּתָךְ הוּגְמְרָה לָךְ. שֶׁכְּשֵׁם שֶׁהָיָה לָךְ בָּהּ חֶלֶק כָּךְ הָיָה לָאֲחֵרִים עִמָּךְ בָּהּ חֶלֶק. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. עֲקִיבָה. דְּבָרֶיךָ בִשְׁנֵי יְבָמִין. מָה אַתְּ מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ. כְּשֵׁם שֶׁלֹּא חָלַקְתָּ לָנוּ בֵּין שׁוֹמֶרֶת יָבָם אֶחָד לִשְׁנֵי יְבָמֵין. בֵּין שֶׁעָשָׂה בָהּ מַאֲמָר בֵּין שֶׁלֹּא עָשָׂה בָהּ מַאֲמָר. יָכוֹל בִּנְדָרִים וּבְשְׁבוּעוֹת כֵן. אָמַר לוֹ. אֲבָל. אָמַר לוֹ. אִילּוּ הָיָיתָ בִימֵי רִבִּי לָעְזָר בֶּן עֲרָךְ אָמַר. אֵין מַאֲמָר קוֹנֶה קִנְיָין גָּמוּר. מוֹדֶה שֶׁאֵינוֹ מֵיפֵר לָהּ עַד שֶׁתִּיכָּנֵס לִרְשׁוּתוֹ.

HALAKHAH: “Rebbi Eliezer said,” etc. “Rebbi Eliezer said, since a woman on whom I had no claim before she entered into my domain, becomes absolutely mine after she entered my domain, is it not logical that a woman on whom I had some claim before she entered my domain, shall become absolutely mine when she enters my domain? Rebbi Aqiba told him, no. If you speak about a woman on whom you had no claim before she entered into your domain, but after she entered your domain she became absolutely yours, then just as you had no part in her so no other man had any part in her. What can you conclude about a woman on whom you had some claim before she entered your domain, and after she entered your domain she became absolutely yours, but just as you had some rights to her so others had the same rights to her! Rebbi Joshua told him, Aqiba, your argument holds for two levirs. What do you respond in the case of a single levir? He said to him, just as you make no difference in the rules of one waiting for one levir or for two levirs, whether he ‘bespoke’ her or did not ‘bespeak’ her, can it not be the same for vows and oaths? He said to him, that is true. He said to him, if you had lived in the times of Rebbi Eleazar ben Arakh, he would have said that ‘bespeaking’ does not acquire completely since he would agree that he cannot dissolve until she enters his domain.