Responsa for Bava Kamma 204:16
מאי קאמר אמר רב ששת ה"ק הלוקח שדה מחבירו בשם ריש גלותא אין כופין אותו ריש גלותא למכור ואם אמר על מנת כופין את ריש גלותא למכור
R. Oshaia demurred: Was this not stated here as applying also to liabilities for vows of value, regarding which case we have learnt that those who have incurred liabilities for vows of value can be forced to give a pledge,<span class="x" onmousemove="('comment',' 'Ar. 21a, supra 40a. ');"><sup>27</sup></span> though it could hardly be said that it was in the mind of a man that the giving of a pledge should be enforced upon himself? — R. Abba therefore said: One who declares his possessions consecrated is regarded as having from the very beginning transferred the ownership of the garments of his wife and children to them.
Teshuvot Maharam
A. A must pay B the money coming to B from the Gentile for the following reasons: a) We assume that A became a trustee for B's part of the loan and, therefore, must collect it for B, for how else did B expect to get his money back?; b) A caused a definite loss of money to B and must compensate him for such loss; c) the Gentile became obligated to pay money to B, even though he did not know that part of the money loaned to him belonged to B. Therefore, when the Gentile paid off his debt to A, he gave to A the money he owed to B, and A must give that money to B.
SOURCES: Pr. 254.
Teshuvot Maharam
A. A dowry gift becomes the property of the donee only if the marriage takes place. Therefore, neither A nor his daughter has ever gained title to B's money, and A must return the principal plus the interest to B. Even if B expressly stipulated that he will forfeit the 15 pounds if the marriage does not take place, such a stipulation is considered an Asmakhta and is not valid. B, however, must pay A for his trouble in managing B's investments.
SOURCES: Cr. 86; Pr. 285; Mord. B.B. 615; Agudah B.B. 198.