Reference for Nedarim 179:8
אמר רבינא אמר לי מרימר הכי אמר אבוך משמיה דרב פפי מחלוקת בהפרה אבל בשאלה דברי הכל מפר ואע"פ שלא חל נדר דכתיב לא יחל דברו
But if you say, absolution may be granted even before the vow takes effect, surely he can be absolved in whatever order he pleases!<span class="x" onmousemove="('comment',' Lit., 'if he wishes, he can be absolved of this one first, and if he wishes, he can be absolved of the other first.' — Thus this supports R. Papa's contention. ');"><sup>8</sup></span> — And who knows whether this one is first and that the other is the second?<span class="x" onmousemove="('comment',' I.e., indeed that is so: 'first' and 'second' need not refer to the order in which he vowed, but to the order of absolution. ');"><sup>9</sup></span> Shall we say that this supports him: [If he vows,] 'Konam that I benefit not from So-and-so, and behold! I will be a nazirite if I be absolved therefrom'; he must be absolved of his vow, and then of his naziriteship.<span class="x" onmousemove="('comment',' Here it is explicitly stated that be can only be absolved of being a nazirite after absolution of his vow, when his conditional vow to be a nazirite has taken effect. ');"><sup>10</sup></span> But if you say, absolution may be granted before the vow takes effect, if he wishes, let him first be absolved of his vow; and if he wishes, let him first be absolved of being a nazirite? — This agrees with R. Nathan.<span class="x" onmousemove="('comment',' I.e., R. Abba b. R. Huna may be correct in asserting that this is a matter of dispute, and this Baraitha is taught according to R. Nathan. ');"><sup>11</sup></span> Rabina said: Meremar told me: Thus did your father say in R. Papi's name: The controversy is only in reference to annulment, but in respect to absolution all agree that he [the Sage] may grant it even before the vow is operative,<span class="x" onmousemove="('comment',' The reverse of what was said above. ');"><sup>12</sup></span> because it is written, 'He shall not break his word,'