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<p>From Today's OU Kosher Halacha Yomis<br>
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<p><strong>Q. If one is ill on Pesach and will be unable to keep all the stringencies that they are accustomed to, such as consuming large portions of Matzah, Marror and the four cups of wine, and instead will need to rely on the smallest measurement, must
they go through the process of being <em>matir neder</em> (annulment of vows)?<br>
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<p><strong>A. Shulchan Aruch (YD 214:1) writes that one who accepted on themselves a stringency (such as fasting between Rosh Hashanah and Yom Kippur) and followed through even one time, with the expectation that they would continue this practice every year,
it is considered as though he made a vow. This is so, even though he did not make any verbal commitment. [<em>Poskim</em> also consider it a vow if one practiced the stringency three times, even if he did not have intent to continue the practice every year,
(see Kitzur Shulchan Aruch 67:7).] If one later finds themselves unable to continue this stringency, he must go before three men and annul the vow. The Dagul Merivava (YD 214) differentiates between one who is in need of a temporary dispensation and one who
will be permanently unable to continue this practice. In the case of a temporary illness, the Dagul Merivava writes that there is no need to be
<em>matir neder</em>. However, if one’s medical condition is such that from now on they will be unable to maintain their former stringencies then they must be
<em>matir neder</em>. However, the Shach (214:2) does not make this distinction. Rav Shlomo Zalman Auerbach,
<em>zt”l</em> recommends that in all cases one should be <em>matir neder</em>. However, if one was not
<em>matir neder</em>, even if they have a chronic condition, they may rely on the
<em>Mesiras Moda’ah</em> (public pronouncement) that one makes on <em>erev</em> Rosh Hashanah stating that one does not want stringencies to count as vows (see Minchas Shlomo I:91:20). Additionally, Igros Moshe (YD I:127:9) writes that it is logical to assume
that a positive action which is only a <em>hidur mitzvah</em> (an extra beautification of a
<em>mitzvah</em>), that is beyond the letter of the law, does not have the status of a
<em>neder</em>, and <em>hataras nedarim</em> would not be required.<br>
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<p>Is not eating Gebrokts a hidur mitzvah? If yes, then can one deduce from what Rav Moshe wrote that one who did not eat Gebrokts can simply start eating Gebrokts on Pesach without further ado?</p>
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<p>YL <br>
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