How to Write a Kosher New Year's Resolution

(1) There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.

(2) At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.

נדר A VOW — This is when one says, Behold, I take upon myself an obligation which is as sacred to me as an offering, that I will not eat, or that I will not do such-and-such a thing. — One might think that if he swears that he will eat the flesh of an animal which has not been slaughtered properly according to the rite that I may apply to him the text, “He shall do according to all that goeth forth from his mouth”! It, however, says, “[If he takes an oath] to forbid something to himself”, i.e., to forbid for himself something which is permissible to him — and not to make permissible that which is forbidden to him .

(4) If a woman makes a vow to the LORD or assumes an obligation while still in her father’s household by reason of her youth, (5) and her father learns of her vow or her self-imposed obligation and offers no objection, all her vows shall stand and every self-imposed obligation shall stand. (6) But if her father restrains her on the day he finds out, none of her vows or self-imposed obligations shall stand; and the LORD will forgive her, since her father restrained her. (7) If she should marry while her vow or the commitment to which she bound herself is still in force, (8) and her husband learns of it and offers no objection on the day he finds out, her vows shall stand and her self-imposed obligations shall stand. (9) But if her husband restrains her on the day that he learns of it, he thereby annuls her vow which was in force or the commitment to which she bound herself; and the LORD will forgive her.— (10) The vow of a widow or of a divorced woman, however, whatever she has imposed on herself, shall be binding upon her.—

(1) Do not form the habit of making vows.

Whoever makes a vow, [it is considered] as if he built an altar at a time that [private] altars were prohibited.¹Just as one who sets up his own altar assumes that he is performing the will of God beyond the call of duty, so too, one who vows to prohibit on himself that which is permissible is under the same mistaken impression.

One who fulfills such a vow is considered as though he had offered a sacrifice upon it, which makes him guilty of shechutei chutz.²The prohibition of slaughtering sacrifices outside the Bais Hamikdash. Rather it is preferable that you request absolution from your vow³

One who makes a vow may petition the Beis Din (Court) to absolve him of his vow. This is usually based on his claim that had he been aware of certain consequences he never would have made the vow in the first place. If the Beis Din (Court) agrees, it may absolve him. and that the Beis Din (Court) nullify it for you. This applies only to ordinary vows, but vows made to the sanctuary⁴I.e. vows to donate to worthy causes. are meritorious to fulfill, for it is said: "I will fulfill my vows to Hashem,"⁵Psalms 116: 14. and one should not attempt to annul these vows unless the need is great.

(3) You should take care not to make any vows. It is best not to make vows even for charity. Rather, if you possess that which you wish to donate, give it immediately.⁷Rather than obligate yourself through a promise. If you do not have [what to donate], then wait until you have and give without making a vow. If people are making commitments to charity and you must join them, you should explicitly state that you are committing without a vow.

At a time of great distress, it is permitted to make a vow.

(4) If you resolve to set for yourself [a time] for the study of Torah or to perform any mitzvah, and are concerned that you will neglect to do so later; or if you are concerned that your [evil] inclination might induce you to do something which is forbidden or prevent you from doing a mitzvah, you may quicken your resolve by means of a vow or an oath, for Rav said:⁹

Even if you did not declare your intention in the form of a vow or an oath, but even a simple declaration constitutes a vow and obligates you to fulfill it. Therefore, you must be careful when saying that you will perform any mitzvah to say: "[I will do so] but I am not making a vow." It is worthwhile to develop this habit, even when planning on doing something mundane so that you will not transgress the violation of vows.

(5) One who makes vows in order to improve his character is considered diligent and praiseworthy. These are examples: A glutton vows to abstain from eating meat for a certain time, or if he was overindulgent in wine he vows to abstain from wine and other intoxicating beverages. These vows are for the service of God, blessed be His Name, and regarding these situations our Sages said: "Vows are a protective fence for abstinence."¹²Ethics of the Fathers Chapt. 3, Mishnah 17. Nevertheless, a person should not make it habitual even regarding vows of such nature, but should strive to conquer his vices even without resorting to vows.

(6) A vow is not valid unless the "mouth and heart were as one."¹³I.e. you meant what you said. But if you vowed mistakenly [that is,] your intention was not the same as the utterance of your lips, or if you only thought of making a vow, but did not utter it with your lips, this is not [considered] a vow.