What are the cases where a karma's fruit is destroyed? I would like to know what are all the cases in which a karma's fruit is destroyed.  

Except being destroyed by walking the "path"  - this will derail this question cause this causes discussions on this point alone  ... so please ignore the destruction of karma with practicing the nobles path.

karma's fruit can be destroyed by other karmas - right?  

Karma's fruit can be destroyed by not having a chance to happen in a specific lifetime - for example in this lifetime or the next one - right?
(*Subsequently effective kamma - upapajjavedaniya kamma)   

answer to second mini question : yes  (counting karma with tiny amount to ripen as destroyed vipaka )   -  but that does not mean that karma with destroyed vipaka has no effect cause there are 3 effects for karma  -  and there always have to have at least one effect the three are :  samuṭṭhānas  - accummulations - vipaka
No, actions can not be done undone, breath, past can not be destroyed. So also their results will come into being, as long (as excluded to be answered) there is to BE.
That's importand: outside there is no escape.
By effort, having a cause, certain deeds are done or not, and those effects will take place or not.

Breath: &quot;I read now at manual of abidhamma that karmas can destroy other karmas - and a comment from some member here that if some karmas dont have a chance to rise in this life or the next they destroyed (by destroyed i mean they dont have any effect)&quot;

Maybe add a link in your question, for such is not the Dhamma of the Buddha: no effect, when there is a cause. One may, as said, by training the mind skillfully, bear it with more ease, of cause even to big extend. Nevertheless, what has been caused will have it's effect.
Here again some illustrations and Suttas (also to do not understand the law of kamma as a straight line, determinated):

Aṅgulimāla’s case illustrates a general principle stated in AN 3:101: If the workings of kamma required strict, tit-for-tat justice—with your having to experience the consequences of each act just as you inflicted it on others—there’s no way that anyone could reach the end of suffering. The reason we can reach awakening is because even though actions of a certain type give a corresponding type of result, the intensity of how that result is felt is determined, not only by the original action, but also—and more importantly—by our state of mind when the results ripen. If you’ve developed unlimited goodwill and equanimity, and have trained well in virtue, discernment, and the ability to be overcome neither by pleasure nor pain, then when the results of past bad actions ripen, you’ll hardly experience them at all. If you haven’t trained yourself in these ways, then even the results of a trifling bad act can consign you to hell.
The Buddha illustrates this principle with three similes. The first is the easiest to digest: The results of past bad actions are like a large salt crystal AN 3.99. An untrained mind is like a small cup of water; a well-trained mind, like the water in a large, clear river. If you put the salt into the water of the cup, you can’t drink it because it’s too salty. But if you put the salt into the river, you can still drink the water because there’s so much more of it and it’s so clean. All in all, an attractive image. The other two similes, though, underscore the point that the principle they’re illustrating goes against some very basic ideas of fairness. In one simile, the bad action is like the theft of money; in the other, like the theft of a goat. In both similes, the untrained mind is like a poor person who gets heavily punished for either of these two crimes, whereas the well-trained mind is like the rich person who doesn’t get punished for either theft at all. In these cases, the images are much less attractive, but they drive home the point that, for kamma to work in a way that rewards the training of the mind to put an end to suffering, it can’t work in such a way as to guarantee justice. If we insisted on a system of kamma that did guarantee justice, the path to freedom from suffering would be closed. (from: Wisdom over Justice)

See also:

Kamma &amp; the Ending of Kamma

The Seeds of Karma - 21 QUESTIONS ON KARMA &amp; REBIRTH


[Note: This is a Gift of Dhamma, not meant for commercial purpose or other low wordily gains by means of trade and exchange]