Nedarim 83B

דלמא מיין דאית לה צערא ⁠— הפר לה, מטומאת מת, דלית לה צערא ⁠— לא הפר לה?

Perhaps the husband nullified for her the vow that rendered wine forbidden to her, as she suffers pain when she refrains from drinking it. But as for her vow that impurity imparted by the dead is forbidden to her, he did not nullify it for her, as she suffers no pain by not becoming impure through contact with the dead. Why, then, does she not bring the offerings that must be brought by a nazirite who became ritually impure through contact with the dead? This implies that since the husband can nullify a vow with regard to a matter that would cause her to deprive herself, he can also nullify a vow with regard to a matter that would not cause her to deprive herself.

אמרי: מטומאת מת נמי אית לה צערא ⁠— דכתיב: ״והחי יתן אל לבו״, ותניא, היה רבי מאיר אומר: מאי דכתיב ״והחי יתן אל לבו״, דיספוד ⁠— יספדון ליה, דיבכון ⁠— יבכון ליה, דיקבר ⁠— יקברוניה.

The Talmud rejects this argument: The rabbis say in response that a woman who vows that impurity imparted by the dead is forbidden to her also suffers pain as a result. How so? As it is written: “And the living should lay it to his heart” (Ecclesiastes 7:2), and it is taught in a baraita that R' Meir would say: What is the meaning of that which is written: “And the living should lay it to his heart”? This means that one who eulogizes others when they die will in turn be eulogized when he himself dies; one who weeps for others will be wept for when he himself passes away; and one who buries others will himself be buried upon his passing. A woman who cannot participate in the funerals of others because she is barred from contracting impurity through contact with a corpse is distressed by the thought that she will receive similar treatment when she dies. Therefore, her vow involves affliction and can be nullified by her husband. The conclusion is that this case does not present a difficulty for R' Yoḥanan.