(Mishnah - R. Meir): There are cases that resemble Nolad, but are not really Nolad. Chachamim agree with him;

How is this? 'Konam, I will not marry Plonis because her father is evil'; and they told him that her father died or repented;

'Konam, I will not enter this house, for there is a vicious dog or a snake inside', and they told him the dog died or the snake was killed. They are like Nolad, but they are not Nolad, and Chachamim agree with him.

(Gemara - Shmuel): [It is permitted] due to a mistake vow. The dog already died or the snake was already killed (before he vowed).

(R. Ila citing k'Zayis): [It is permitted] because he is like one who makes his vow dependent on a matter. He is like one who says 'Konam, I will not benefit Ploni as long as he wears black.' If he wore white, he is permitted.

(R. Ze'ira citing R. Yochanan): Even he does not need a Heter through a Chacham.

(Mishnah - R. Meir): [If one vowed not to benefit his friend,] we may be Pose'ach with what the Torah says. We tell him, 'had you known that you transgress "do not take vengeance", "do not bear a grudge", "do not hate your brother in your heart" and "love your fellow man like yourself"...

[You can transgress also] "your brother will live with you" - perhaps he will become poor, and you cannot support him due to your vow! (Had you known this, would you have vowed?)

If he says 'had I known this, I would not have vowed', he is permitted.

(Gemara): It says "Lo Sikom v'Lo Sitor Es Bnei Amecha" - how is this?

If one was cutting meat and the knife slipped and cut his other hand, will [the cut hand] return and cut [the hand that cut it]?! (Surely not! Likewise, a Yisrael should not avenge what a Yisrael did to him, for all Yisrael are like one body.)

"V'Ahavta l'Re'acha Kamocha" - R. Akiva said, this is a great Klal in the Torah.

Ben Azai says, "Zeh Sefer Toldos Adam" - this is a great Klal in the Torah (we are all brothers, for we all come from Adam).

Question: [How are we Pose'ach with] perhaps he will become poor - is this not like Nolad?!

Answer (R. Ze'ira): Poverty is common.

Example: A man whose opponent was Ashir (rich) came for judgment in front of Rav. Rav sent for [the Ashir] to come;

The Ashir: I should come for judgment with him?! If all the camels of Araviya would come, they cannot carry the keys to my storehouses!

Rav heard this, and said 'why does he boast about what is not his?! [His wealth] should decrease!'

Immediately a royal decree came that he and his property enter the king's treasury.

The Ashir came to Rav and said 'pray that my Nefesh should return (I should not be killed)!' He prayed for him, and he returned.

(Mishnah): We may be Pose'ach for a man through [informing him of the need to pay] his wife's Kesuvah;

A case occurred in which one vowed Hana'ah from his wife, and her Kesuvah was 400 Zuz. He came in front of R. Akiva; he obligated him to pay her Kesuvah.

The man: My father left 800 Zuz when he died. My brother took 400 and I 400. Isn't it enough that [my wife] takes 200, and I 200?!

R. Akiva: Even if you must sell the hair of your head, you must pay her Kesuvah!

The man: Had I known that, I would not have vowed.

R. Akiva permitted [the vow].

(Gemara) Question: Do we collect a Kesuvah from Metaltelim? (R. Akiva said that he will sell his hair in order to pay it!)

Answer (R. Ba): Even if you will say that we do not [force] collection from Metaltelim, we tell him to give [from Metaltelim if he does not have enough land].

Question (R. Meisha): Does one tell heirs to pay [the widow's Kesuvah] from Metaltelim?

Answer (R. Aba Mari): A Mishnah teaches that we do not tell them;

(Mishnah): If a man died, leaving a widow, a creditor and heirs, and he had a deposit by someone or was owed a loan..., it is given to the heirs, for all the others need a Shevu'ah [to collect], but heirs do not need a Shevu'ah.

Question: Do we make him swear [that he does not have property to pay the Kesuvah]?

There (in Bavel), they say 'from straw (Metaltelim), he does not collect. From his body (hair), he collects?! (This does not answer the question. Rather, it supports R. Ba's answer above, that R. Akiva did not force him to pay from his hair. So it seems that TZAFNAS PANE'ACH (Sanhedrin 15) explains.)