יורה דעה רכ״חYoreh De'ah 228

Siman 228 of 402 in Yoreh De'ah — 51 se'ifim

Se’if 1א׳

מִי שֶׁנָּדַר וְנִתְחָרֵט, יֵשׁ תַּקָּנָה עַל יְדֵי חֲרָטָה, וַאֲפִלּוּ נָדַר בֶּאֱלֹהֵי יִשְׂרָאֵל. כֵּיצַד יַעֲשֶׂה, יֵלֵךְ אֵצֶל חָכָם מֻמְחֶה, דְּגָמִיר וְסָבִיר, וְאִם אֵין יָחִיד מֻמְחֶה יֵלֵךְ אֵצֶל שְׁלֹשָׁה הֶדְיוֹטוֹת, וְהוּא דִּגְמִירֵי לְהוּ וּסְבִירֵי וְגַם יוֹדְעִים לִפְתֹּחַ לוֹ פֶּתַח, וְיַתִּירוּ לוֹ. וְהָאִדָּנָא אֵין מֻמְחֶה שֶׁיְּהֵא רָאוּי לְהַתִּיר בְּיָחִיד.

One who took a neder [sic: vow] and regrets it, can rectify the acceptance of the neder by having remorse. Even if one took a neder with the name of G-D. What should that person do? They should go to a wise [Torah Scholar] who is an expert, who [is well versed in] learns logical inferences and deductive (talmudic) reasoning. If there is no expert, one should go to three average people. These should be people who study with logical inferences and deductive reasoning, and who also know how to find loopholes; and they will release the vow. Nowadays there is no one considered to be an expert who is able to release a vow solely by themselves.

Se’if 2ב׳

אֵין לְאָדָם לְהַתִּיר לְכַתְּחִלָּה בִּמְקוֹם רַבּוֹ, וְלֹא בְּמָקוֹם שֶׁיֵּשׁ גָּדוֹל מִמֶּנּוּ, אֶלָּא אִם כֵּן נָתַן לוֹ רְשׁוּת (רֹא"שׁ וְרַ"ן). הַגָּה: וּמַתִּירִין ב' ג' נְדָרִים בְּיַחַד לוֹמַר לוֹ: מֻתָּר לְ ךָ. וְכֵן מַתִּירִין לְב' אוֹ לְג' אֲנָשִׁים בְּיַחַד, וְיוּכְלוּ לוֹמַר: מֻתָּר לָכֶם (בֵּית יוֹסֵף סוֹף סִימָן זֶה בְּשֵׁם תְּשׁוּבַת הָרַמְבַּ"ן סִי' רע"ד) וְעַיֵּן לְקַמָּן סוֹף סִימָן זֶה סָעִיף מ"ו.

A person cannot nullify [another person's nederim] in an ideal way in-front of his rabbi or in a place in which there's a great person unless they give you permission. Rama: And you can nullify two or three nederim at once and you can nullify two or three people's nederaim at once.

Se’if 3ג׳

כֵּיצַד הִיא הַהַתָּרָה, יֹאמַר לוֹ ג' פְּעָמִים: מֻתָּר לְךָ, אוֹ שָׁרוּי לְךָ, אוֹ מָחוּל לְךָ, בְּכָל לָשׁוֹן שֶׁיֹּאמַר, (בֵּית יוֹסֵף בְּשֵׁם הָרַמְבַּ"ם), וַאֲפִלּוּ מְעֻמָּד, וּבִקְרוֹבִים, וּבַלַּיְלָה, וּבְשַׁבָּת, אֲפִלּוּ אִם הָיָה אֶפְשָׁר לוֹ מֵאֶתְמוֹל לִשָּׁאֵל עָלָיו, וּבִלְבַד שֶׁיִּהְיֶה לְצֹרֶךְ הַשַּׁבָּת, כְּגוֹן שֶׁנָּדַר שֶׁלֹּא לֶאֱכֹל אוֹ לִבָּטֵל מֵעֹנֶג הַשַּׁבָּת. וְחֶרְמֵי צִבּוּר, נָהֲגוּ לְהַתִּיר אַף עַל פִּי שֶׁאֵינָם לְצֹרֶךְ הַשַּׁבָּת.

How can you nullify a never? You say three times "mutar lach" or "mochal lach" (you can say this in any language). Even if the people are standing, are relatives, it's night time, and it's Shabbos, even if the vow was taken yesterday (before Shabbos), as long as it is necessary for Shabbos, for example a vow not to eat, to avoid participating in oneg shabbos. And (if one vows) to distance oneself from the congregation, we say you can nullify the vow even it isn't necessary for Shabbos.

Se’if 4ד׳

בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁמַּתִּירִין מְעֻמָּד, כְּשֶׁמַּתִּירִין עַל יְדֵי חֲרָטָה, בְּלֹא פֶּתַח. אֲבָל מִי שֶׁאֵינוֹ מִתְחָרֵט מֵעִקָּרוֹ, וְצָרִיךְ לִמְצֹא לוֹ פֶּתַח, צָרִיךְ לְהִתְיַשֵּׁב בַּדָּבָר וְצָרִיךְ עִיּוּן גָּדוֹל, דְּמָה שֶׁאֵינוֹ מִתְחָרֵט מֵעִקָּרוֹ הַיְנוּ מִפְּנֵי שֶׁהָיָה לוֹ תּוֹעֶלֶת בַּנֶּדֶר, כְּגוֹן שֶׁהָיוּ אוֹהֲבָיו רוֹצִים לְהַעֲבִירוֹ עַל דַּעְתּוֹ כְּגוֹן שֶׁיֹּאכַל עִמָּהֶם, אוֹ שֶׁיַּשִּׂיא בְּנוֹ אוֹ בִּתּוֹ לְפִי דַּעְתָּם וְכַיּוֹצֵא בָזֶה, וּבִשְׁבִיל הַנֶּדֶר נִמְלַט מֵהֶם וְלֹא הָיָה רוֹצֶה שֶׁלֹּא נָדַר, הִלְכָּךְ צָרִיךְ לִמְצֹא לוֹ פֶּתַח שֶׁאִלּוּ הָיָה יוֹדֵעַ שֶׁיָּבֹא לִידֵי כָּךְ הָיָה נִמְנָע מִלִּדֹּר, אַף עַל פִּי שֶׁהָיָה צָרִיךְ לִשְׁמֹעַ לְקוֹל אוֹהֲבָיו וְלַעֲבֹר עַל דַּעְתּוֹ. וְאִם הוּא מְשַׁקֵּר לְחָכָם, אֵין הַתָּרָתוֹ כְּלוּם. וְכֵיוָן שֶׁצָּרִיךְ יִשּׁוּב דַּעַת, צָרִיךְ שֶׁיִּהְיֶה מְיֻשָּׁב.

In what case are these words said, that they release standing? Where they release by way of regret, without an opening. But one who does not regret it from the root, and for whom an opening must be found — he must settle his mind upon the matter, and it requires great deliberation; for the reason that he does not regret it from the root is that he had a benefit in the vow, such as where those who loved him wished to make him go against his own mind — such as that he should eat with them, or that he should marry off his son or his daughter according to their mind, and the like — and by reason of the vow he escaped them, and he would not have wished that he had not vowed. Therefore an opening must be found for him: that had he known that it would come to this, he would have refrained from vowing, even though he would have had to listen to the voice of those who loved him and to go against his own mind. And if he lies to the sage, his release is nothing. And since a settling of the mind is required, he must be seated.

Se’if 5ה׳

אָסַר עַל עַצְמוֹ הֲנִיַּת בְּנֵי הָעִיר, אָסוּר לְהַשְׁאִיל עַל נִדְרוֹ לְחָכָם מִבְּנֵי אוֹתָהּ הָעִיר. וְאִם נִשְׁאַל וְהִתִּיר לוֹ, הֲרֵי נִדְרוֹ מֻתָּר.

He forbade upon himself benefit from the people of the city: he is forbidden to seek release for his vow from a sage of the people of that city. And if he did seek release and he released him, his vow is released.

…and 46 more se'ifim in this siman.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav