Reference for Nedarim 2:5
נָדַר בְּחֵרֶם וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְחֶרְמוֹ שֶׁל יָם. בְּקָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְקָרְבָּנוֹת שֶׁל מְלָכִים. הֲרֵי עַצְמִי קָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְעֶצֶם שֶׁהִנַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ. קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר לֹא נָדַרְתִּי אֶלָּא בְאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי, עַל כֻּלָּן אֵין נִשְׁאָלִים לָהֶם. וְאִם נִשְׁאֲלוּ, עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, פּוֹתְחִין לָהֶם פֶּתַח מִמָּקוֹם אַחֵר, וּמְלַמְּדִים אוֹתָן כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בַּנְּדָרִים:
If he vowed by "cherem," and said: "I intended the 'cherem' (net) of the sea ["metzodah" (a net), as in (Koheleth 7:26): "metzodim vacharamim"]; by "korban," and he said: "I intended the korbanoth (gifts) of kings,"; "'Atzmi' (generally, "myself") korban," [If he forbade himself as a "korban" to his friend], and he said: "I only vowed by the bone (etzem) which I had set aside for vowing" (to deceive others); "Konam, my wife from deriving benefit from me," and he said: "I intended only my first wife, whom I had divorced" — with all of these there is no consultation [A sage is not consulted (for absolution), for these vows do not "take."] And if there were consultation [i.e., if such a vow were made by an am ha'aretz, and he came (to a sage) for absolution, he is punished and treated with severity. [He is not granted absolution, and if he transgressed this vow, he is ostracized.] These are the words of R. Meir. The sages say: An opening (for absolution) is opened to them from "elsewhere," and they are taught, so as not to treat vows lightly. [He is shown that the vow takes effect, and they provide him with an opening for absolution from "elsewhere," but they do not punish him and treat him with severity. And this is the halachah.]