That one brings all of his vows on the first festival: That anyone who vows or promised any sacrifice to the altar or any thing to the [Temple] upkeep within the year, bring it on the festival that he encounters first after his vow, as it is stated (Deuteronomy 12:5-6), “and to there shall you go. And to there you are to bring your burnt-offerings and other sacrifices, etc. and your vows” — that is a vow, meaning to say, that he said, “Behold, a sacrifice is upon me,” and he is always liable for its fulfillment until he sacrifices it — “and your promises” — that is a promise, such as that he said, “Behold, this is a burnt-offering,” and if it is lost, he is not liable for its fulfillment. And they said in Sifrei Devarim 63, “‘And to there shall you go. And to there shall you bring them’ — to establish them as an obligation to bring them on the first festival.” And such is the understanding of the verse: Immediately when you go there — which is the first festival — you shall bring the sacrifice.
It is from the roots of the commandment [that it is] because it is not fitting for a person to be lazy about that which he has vowed to do for a commandment, as is well-known among people. As they are very careful [about this] in that which they have to do for the commandments of the kings of the earth; all the more so [should they be] with the commandment of the King, the King of kings, the Holy One, blessed be He. And nonetheless, the Torah did not burden us to go up immediately, lest people will be prevented from [making] vows and promises. [Rather] it warned them to pay off their vows on the festival during which they have to go up there [in any case]. And with regards to transgressing, “do not delay,” with them, it is not until three festivals — and as we will write with God’s help in the Order of Ki Tetseh in the commandment of fulfilling what comes out of the lips (Sefer HaChinukh 574).
From the laws of the commandment is, for example, that which they, may their memory be blessed, said in Sifrei Devarim 63 [that] “and to there shall you go. And to there shall you bring them” is only stated to fix them as an obligation, that they be brought on the first festival he encounters; and [that] there, they said [that] he does not transgress ‘do not delay’ until three festivals pass him by, but nonetheless once one holiday passes him and he does not bring it, he transgresses a positive commandment, and so did Rava say explicitly in the Gemara of Rosh Hashanah 6a. And the rest of its details — are elucidated there in Rosh Hashanah.
And this commandment is practiced at the time of the [Temple], as we had permission then to do vows and promises and there was a place for us to sacrifice [them]. But they, may their memory be blessed, said (Avodah Zarah 13a) that at this time we do not consecrate (sacrifices), and like the matter that we wrote in the Order of Eem Bechukotai (Sefer HaChinukh 350). And even one who transgressed and consecrated [a sacrifice] does not have the ability in his hand today to bring it to the Temple, since the [Temple] is destroyed on account of our iniquities.
שֶׁיָּבִיא כָּל נְדָרָיו בְּרֶגֶל רִאשׁוֹן – שֶׁכָּל מִי שֶׁנָּדַר אוֹ הִתְנַדֵּב שׁוּם קָרְבָּן לַמִּזְבֵּחַ אוֹ שׁוּם דָּבָר לְבֶדֶק הַבַּיִת בְּתוֹךְ הַשָּׁנָה, שֶׁיָּבִיא אוֹתוֹ בָּרֶגֶל שֶׁפָּגַע בּוֹ רִאשׁוֹן אַחַר נִדְרוֹ, שֶׁנֶּאֱמַר (דברים יב ה) וּבָאתָ שָּׁמָּה וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְגוֹ'. וְנִדְרֵיכֶם זֶהוּ נֶדֶר, כְּלוֹמַר דַּאֲמַר הֲרֵי עָלַי קָרְבָּן, וּלְעוֹלָם חַיָּב בְּאַחְרָיוּתוֹ עַד שֶׁיַּקְרִיב אוֹתוֹ. וְנִדְבוֹתֵיכֶם זוֹ נְדָבָה, כְּגוֹן, דַּאֲמַר הֲרֵי זוֹ עוֹלָה, וְאִם נֶאֶבְדָה אֵינוֹ חַיָּב בְּאַחְרָיוּתָהּ. וְאָמְרוּ בְּסִפְרֵי (כאן) וּבָאתָ שָּׁמָּה וַהֲבֵאתֶם שָׁמָּה לְקָבְעָם חוֹבָה לַהֲבִיאָם בְּרֶגֶל רִאשׁוֹן, וְכֵן מַשְׁמָעוּת הַכָּתוּב, מִיָּד שֶׁתָּבוֹא שָׁמָּה, דְּהַיְנוּ רֶגֶל רִאשׁוֹן וְהֵבֵאתָ הַקָּרְבָּן.
That one brings all of his vows on the first festival: That anyone who vows or promised any sacrifice to the altar or any thing to the [Temple] upkeep within the year, bring it on the festival that he encounters first after his vow, as it is stated (Deuteronomy 12:5-6), “and to there shall you go. And to there you are to bring your burnt-offerings and other sacrifices, etc. and your vows” — that is a vow, meaning to say, that he said, “Behold, a sacrifice is upon me,” and he is always liable for its fulfillment until he sacrifices it — “and your promises” — that is a promise, such as that he said, “Behold, this is a burnt-offering,” and if it is lost, he is not liable for its fulfillment. And they said in Sifrei Devarim 63, “‘And to there shall you go. And to there shall you bring them’ — to establish them as an obligation to bring them on the first festival.” And such is the understanding of the verse: Immediately when you go there — which is the first festival — you shall bring the sacrifice.
מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁאֵין רָאוּי לוֹ לָאָדָם שֶׁיִּתְעַצֵּל בַּמֶּה שֶׁנָּדַר לַעֲשׂוֹת מִצְוָה, כַּיָּדוּעַ בֵּין בְּנֵי אָדָם, שֶׁזְּהִירִים הַרְבֵּה בַּמֶּה שֶׁיֵּשׁ לָהֶם לַעֲשׂוֹת בְּמִצְוַת מַלְכֵי אֶרֶץ, כָּל שֶׁכֵּן מִצְוַת מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִכָּל מָקוֹם לֹא תַּטְרִיחֵנוּ הַתּוֹרָה לַעֲלוֹת מִיָּד, פֶּן יִמָּנְעוּ בְּנֵי אָדָם מִנְּדָרִים וּנְדָבוֹת, אֲבָל בָּרֶגֶל שֶׁיֵּשׁ לָהֶם לַעֲלוֹת שָׁם, יַזְהִירֵם לְשַׁלֵּם נִדְרָם. וּלְעִנְיָן לַעֲבֹר עֲלֵיהֶם בְּבַל תְּאַחֵר אֵינוֹ אֶלָּא עַד שְׁלֹשָׁה רְגָלִים, וּכְמוֹ שֶׁנִּכְתֹּב בְּעֶזְרַת הַשֵּׁם בְּסֵדֶר כִּי תֵצֵא בְּמִצְוַת קִיּוּם מוֹצָא שְׂפָתַיִם (מצוה תקעד).
It is from the roots of the commandment [that it is] because it is not fitting for a person to be lazy about that which he has vowed to do for a commandment, as is well-known among people. As they are very careful [about this] in that which they have to do for the commandments of the kings of the earth; all the more so [should they be] with the commandment of the King, the King of kings, the Holy One, blessed be He. And nonetheless, the Torah did not burden us to go up immediately, lest people will be prevented from [making] vows and promises. [Rather] it warned them to pay off their vows on the festival during which they have to go up there [in any case]. And with regards to transgressing, “do not delay,” with them, it is not until three festivals — and as we will write with God’s help in the Order of Ki Tetseh in the commandment of fulfilling what comes out of the lips (Sefer HaChinukh 574).
מִדִּינֵי הַמִּצְוָה. כְּגוֹן מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּסִפְרֵי, וּבָאתָ שָּׁמָּה וַהֲבֵאתֶם שָׁמָּה לֹא נֶאֱמַר אֶלָּא לְקָבְעָם חוֹבָה, שֶׁיּוּבְאוּ בְּרֶגֶל רִאשׁוֹן שֶׁפָּגַע בּוֹ, וְשָׁם אָמְרוּ אֵינוֹ עוֹבֵר עָלָיו בְּבַל תְּאַחֵר עַד שֶׁיַּעַבְרוּ עָלָיו שְׁלֹשָׁה רְגָלִים, אֲבָל מִכָּל מָקוֹם מִכֵּיוָן שֶׁעָבַר עָלָיו רֶגֶל אֶחָד וְלֹא הֱבִיאוֹ עוֹבֵר בַּעֲשֵׂה, וְכֵן אָמַר רָבָא בַּגְּמָרָא דְּרֹאשׁ הַשָּׁנָה (ו, א) בְּפֵרוּשׁ. וְיֶתֶר פְּרָטֶיהָ, שָׁם בְּרֹאשׁ הַשָּׁנָה.
From the laws of the commandment is, for example, that which they, may their memory be blessed, said in Sifrei Devarim 63 [that] “and to there shall you go. And to there shall you bring them” is only stated to fix them as an obligation, that they be brought on the first festival he encounters; and [that] there, they said [that] he does not transgress ‘do not delay’ until three festivals pass him by, but nonetheless once one holiday passes him and he does not bring it, he transgresses a positive commandment, and so did Rava say explicitly in the Gemara of Rosh Hashanah 6a. And the rest of its details — are elucidated there in Rosh Hashanah.
וְנוֹהֶגֶת מִצְוָה זוֹ בִּזְמַן הַבַּיִת, שֶׁאָז לָנוּ רְשׁוּת לַעֲשׂוֹת נְדָרִים וּנְדָבוֹת, וְהָיָה לָנוּ מָקוֹם לְהַקְרִיב, אֲבָל בַּזְּמַן הַזֶּה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (עבודה זרה יג, א), שֶׁאֵין מַקְדִּישִׁין, וּכְעִנְיָן שֶׁכָּתַבְתִּי בְּסֵדֶר אִם בְּחֻקּוֹתַי (מצוה שנ) וַאֲפִלּוּ מִי שֶׁעָבַר וְהִקְדִּישׁ אֵין סִפֵּק בְּיָדוֹ הַיּוֹם לַהֲבִיאוֹ לַמִּקְדָּשׁ, לְפִי שֶׁהַבַּיִת חָרֵב בַּעֲוֹנֹתֵינוּ.
And this commandment is practiced at the time of the [Temple], as we had permission then to do vows and promises and there was a place for us to sacrifice [them]. But they, may their memory be blessed, said (Avodah Zarah 13a) that at this time we do not consecrate (sacrifices), and like the matter that we wrote in the Order of Eem Bechukotai (Sefer HaChinukh 350). And even one who transgressed and consecrated [a sacrifice] does not have the ability in his hand today to bring it to the Temple, since the [Temple] is destroyed on account of our iniquities.