Yevamot 109B

ואמר רבי אבהו: אתיא ״רדיפה״ ״רדיפה״. כתיב הכא: ״בקש שלום ורדפהו״, וכתיב התם: ״רודף צדקה וחסד ימצא חיים צדקה וכבוד״. בהפרת נדרים, כרבי נתן. דתניא, רבי נתן אומר: הנודר ⁠— כאילו בנה במה. והמקיימו ⁠— כאילו הקריב עליה קרבן.

And R' Abbahu said: It is derived by verbal analogy from the terms pursuit and pursuit. It is written here: “Seek peace and pursue it” (Psalms 34:15) and it is written there: “He who pursues righteousness and mercy finds life, prosperity, and honor” (Proverbs 21:21), indicating that pursuing peace is a mitzva, just as pursuing righteousness and mercy is. As for the nullification of vows, this is in accordance with the opinion of R' Natan, as it is taught in a baraita: R' Natan says: With regard to one who vows, it is as if he built a personal altar when it is prohibited to build an altar outside the Temple. And one who fulfills that vow, it is as if he sacrificed an offering on this personal altar, thereby doubling his sin. Therefore, it is preferable that he ask a halakhic authority to dissolve the vow.

ויתרחק משלשה דברים: מן המיאונין ⁠— דלמא גדלה ומיחרטא בה. מן הפקדונות ⁠— בבר מתא, דבייתיה כי בייתיה דמי. מן הערבון ⁠— בערבי שלציון.

And one should distance himself from 3 things: From refusals, as perhaps she will grow up and regret her decision, and it will turn out that she refused a husband who was suitable for her. From deposits entrusted to him by an inhabitant of the same city, as he will treat the bailee’s home as his home. The owner might enter the bailee’s house and take the deposit without the latter’s knowledge, and subsequently falsely sue him for its return. From serving as a guarantor: This is referring to Sheltziyyon guarantees, in which the lender is entitled to demand payment from the guarantor even before the borrower defaults on the loan.