To fulfill what has come out of his lips, as he vowed: That we have been commanded to fulfill all that we have obligated ourselves in speech, from oaths and vows and [similar] to it. And about this is it stated (Deuteronomy 23:24), “You shall keep what has come out of your lips, etc.”
And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Positive Commandments 94), “And they already separated the words of this verse and placed a [different] matter on every word of it. And nonetheless what comes out from all that I have mentioned to you is that it is a positive commandment for a person to fulfill that which he speaks about to obligate himself in any thing. And the language has already been duplicated in this commandment, and that is its stating (Bamidbar 30:3), ‘like all that comes out of his mouth, he shall do.’” To here are his words.
And Ramban, may his memory be blessed (in his critique of Sefer HaMitzvot, Positive Commandments 94) wrangled with him about it and said that he grouped two commandments here — which are different in their laws and their contents — into one. As this verse of “what comes out of your mouth, etc.” is stated about the matter of what a person obligates himself to God, may He be blessed, whether they be in matters of sacrifices or charity moneys, and that is what is stated, “as He will surely demand it from you” — which is to say, that He will seek from you the money that you vowed to Him — and your delaying it will be a sin. And so, they, may their memory be blessed, said (Rosh Hashanah 4a), “Those who are obligated for dedications [to the Temple]; appraisals; consecrations; sin-offerings; guilt-offerings, burnt-offerings; peace-offerings; charity [monies]; tithes; firstborns; [animal] tithes; a Pesach sacrifice; gleanings; forgotten sheaves; and corner fields — once three festivals passed him, he violates ‘do not delay.’” But regarding everything that a person obligates himself to in optional matters — which the Sages called, “utterance (bitui),” and that is if he vows or swears, “I will eat,” or “I will not eat,” “I will go to place x,” or “I will not go,” and all that is similar to this — this does not come into the category of this commandment. And this is why the verse needed to promise, “If you refrain from vowing, you will incur no guilt.” And nonetheless, with vows of utterance, there is another commandment specified for it, and that is the section of [the Torah about] vows in the Order of Roshei HaMatot, where it is written (Numbers 30:3), “taking an oath imposing an obligation on himself, he shall do all that has come out of his lips” — and they, may their memory be blessed, explained (Sifrei on Numbers 30:3) [that this is speaking about a vow] to forbid the permitted.
And another difference between vows of utterance and vows to the Elevated realm is that with vows to the Elevated realm there is no need to mention [the word,] “vow” with them, but rather he says, “This animal is a sacrifice,” or “This vessel is for the upkeep of the [Temple],” or “for the poor.” And with this alone, he is obligated to fulfill the words of his mouth, by the positive and the negative commandment mentioned in this verse; such that if three pilgrim holidays passed and he did not fulfill his vows, he transgresses, “do not delay.” But regarding, “do not profane his words,” he only transgresses when he transgresses the vow in a way that it is impossible for him to fulfill it ever. But concerning optional matters, he needs to mention “vow” with them — or something that indicates it, for example, what they called “hands of the vows (yadot hanedarim) or utterances.” But if he only said words, [such as] “I will eat this loaf,” or “I will walk to place x,” or “I will give this portion to the rich Mr. x,” he has not obligated himself in a positive commandment at all. [Still,] it is fitting for anyone who God has graced with intelligence to fulfill all of his words [even in such a case]. And we say so [too] that he does not transgress, “do not delay,” with vows of utterances — and even after several pilgrim holidays.
And what comes out of all this according to the opinion of Ramban, may his memory be blessed, is that we count [it as] one positive commandment that a man fulfill what comes out of his mouth with the vows to the Elevated realm; and we count [it as] another commandment to fulfill the vows and oaths of utterances.
I have written about the roots of the commandment in the Order of Reeh Anokhi Metsaveh about the commandment of the sacrifices on the first pilgrim holiday (Sefer HaChinukh 438).
From the laws of this commandment are that which they, may their memory be blessed, said (Rosh Hashanah 6a), that [vows of] charity obligates a person to do it immediately; and they said in explanation of this, [that it is] because, “Since behold, the poor are standing” — which is to say that since it is in his hand to fulfill the commandment immediately, the obligation of the positive commandment is also upon him immediately. And nonetheless regarding the matter of not transgressing, “do not delay,” we do not transgress until three pilgrim festivals have passed one by — as the Torah made liable more generally regarding all vows of the Heavens about “do not delay” after three pilgrim holidays, and not before; and like the words of the bereita that I wrote about this commandment adjacently. This is the opinion of some of the commentators. But there are some of them that said that we are liable with charity immediately when he does not pay, even about “do not delay.” And they said that there is a difference between what a person obligates himself in — for example, charity — and what a person does not obligate himself — like gleanings, forgotten sheaves, and corner fields. As with what he obligated himself to, and it is in his hand to fulfill — [something] that has these two [elements]; for example, charity — he is immediately liable for “do not delay.” But with gleanings, forgotten sheaves, and corner fields, he did not obligate himself to [do] them. And [with] sacrifices, in which he did obligate himself to [do] them, it is not in his hand to sacrifice them immediately — and therefore, he does not transgress for them until after three pilgrim holidays. Merit, my son, and you will examine their words. And the rest of the details of the commandment — meaning to say the exact clarification, meaning to say to warn a person to do what he is obligated to do, and how he can save himself from this when a doubt comes into what he said — it is all elucidated in places in Shevuot, in Nedarim, and at the end of Menachot and so too, in Kinnim.
And this commandment is practiced in every place and at all times, by males and females. And one who transgresses it and does not fulfill his word with vows to the Elevated realm — for example, sacrifices and vows for the upkeep of the [Temple] during the time of the Temple — immediately when it is possible for him to fulfill it, and as we wrote in the Order of Re’eh Anokhi (Sefer HaChinukh 438), negated this positive commandment. And when three pilgrim holidays have passed by him and he has [still] not fulfilled his word, he has transgressed the negative commandment of “do not delay,” and [it is] as we wrote in this Order with God’s help (Sefer HaChinukh 574). And in our day, one who vows charity and does not pay it to the beadles or the poor — if there are some there — on the day that he vows it, he has negated this positive commandment and also transgressed “do not delay,” immediately — according to the opinion of a few commentators. And if he delays doing the thing for three pilgrim holidays, he has transgressed, “do not delay,” according to the words of everyone.
And regarding the obligation of vows of utterance, we have already designated a commandment for them — that one is obligated to fulfill them — in the Order of Roshei HaMatot, as we have said. And if he delayed fulfilling them to the point that they have been negated — such that it is no longer in his hand to fulfill them — then we say about them, that he has negated the positive commandment of “he must carry out all that has come out of his lips,” and [violated] the positive commandment of “he shall not profane his word” (Sefer HaChinukh 406) — but not before then, and even if several pilgrim holidays have passed by him.
לְקַיֵּם מוֹצָא שְׂפָתָיו כְּמוֹ שֶׁנָּדַר – שֶׁנִּצְטַוִּינוּ לְקַיֵּם כָּל מָה שֶׁנְּחַיֵּב עַצְמֵנוּ בְּדִבּוּר מִשְּׁבוּעָה וּנְדָרִים וְזוּלַת זֶה, וְעַל כָּל זֶה נֶאֱמַר (דברים כג כד) מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְגוֹ'.
To fulfill what has come out of his lips, as he vowed: That we have been commanded to fulfill all that we have obligated ourselves in speech, from oaths and vows and [similar] to it. And about this is it stated (Deuteronomy 23:24), “You shall keep what has come out of your lips, etc.”
וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (בספהמ"צ עשה צד) וּכְבָר הִפְרִישׁוּ מִלּוֹת זֶה הַפָּסוּק וְשָׂמוּ כָּל מִלָּה מִמֶּנּוּ לְעִנְיָן, וְאוּלָם הַמַּגִּיעַ מִכָּל מָה שֶׁזָּכַרְתִּי לְךָ הוּא, שֶׁמִּצְוַת עֲשֵׂה הוּא שֶׁיְּקַיֵּם הָאָדָם כָּל מָה שֶׁיְּדַבֵּר בּוֹ מֵחִיּוּב עַצְמוֹ בְּדָבָר מֵהַדְּבָרִים. וּכְבָר נִכְפַּל הַלָּשׁוֹן בְּזֹאת הַמִּצְוָה, וְהוּא אָמְרוֹ (במדבר ל, ג) כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה. עַד כָּאן.
And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot, Positive Commandments 94), “And they already separated the words of this verse and placed a [different] matter on every word of it. And nonetheless what comes out from all that I have mentioned to you is that it is a positive commandment for a person to fulfill that which he speaks about to obligate himself in any thing. And the language has already been duplicated in this commandment, and that is its stating (Bamidbar 30:3), ‘like all that comes out of his mouth, he shall do.’” To here are his words.
וְהָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה (בהשגותיו שם), תָּפַס עָלָיו וְאָמַר, כִּי הוּא כָּלַל שְׁתֵּי מִצְוֹת בְּכָאן שֶׁהֵן חֲלוּקוֹת בְּדִינֵיהֶן וְעִנְיְנֵיהֶן וַעֲשָׂאָן אַחַת, כִּי הַכָּתוּב הַזֶּה שֶׁל מוֹצָא שְׂפָתֶיךָ וְגוֹ' נֶאֱמַר בְּעִנְיַן מַה שֶּׁאָדָם מְחַיֵּב נַפְשׁוֹ לַשֵּׁם יִתְבָּרַךְ, בֵּין שֶׁיִּהְיֶה דָּבָר מִקָּרְבָּנוֹת אוֹ מִצְּדָקוֹת, וְהוּא שֶׁנֶּאֱמַר כִּי דָּרֹשׁ יִדְרְשֶׁנּוּ מֵעִמָּךְ, כְּלוֹמַר שֶׁיְּבַקֵּשׁ מִמְּךָ הַמָּמוֹן הַנִּדָּר לוֹ וְיִהְיֶה לְךָ בְּאִחוּרוֹ חֵטְא, וְכֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ר"ה ד, א) חַיָּבֵי הַחֲרָמִים וְהָעֲרָכִים וְהַהֶקְדֵּשׁוֹת וְהַחַטָּאוֹת וְהָאֲשָׁמוֹת וְעוֹלוֹת וּשְׁלָמִים, צְדָקוֹת וּמַעַשְׂרוֹת, בְּכוֹר וּמַעֲשֵׂר וּפֶסַח, לֶקֶט שִׁכְחָה וּפֵאָה כֵּיוָן שֶׁעָבְרוּ עָלָיו שְׁלֹשָׁה רְגָלִים עוֹבֵר בְּבַל תְּאַחֵר. אֲבָל בְּכָל מָה שֶׁיְּחַיֵּב הָאָדָם עַצְמוֹ מִדִּבְרֵי הָרְשׁוּת שֶׁקָּרְאוּ חֲכָמִים בִּטּוּי, וְהוּא שֶׁנָּדַר אוֹ נִשְׁבַּע אוֹכַל אוֹ לֹא אוֹכַל, אֵלֵךְ לִמְקוֹם פְּלוֹנִי אוֹ לֹא אֵלֵךְ, וְכָל כַּיּוֹצֵא בָּזֶה, זֶה אֵינוֹ נִכְנָס בִּכְלַל מִצְוַת הַכָּתוּב הַזֶּה, וְזֶהוּ שֶׁהֻצְרַךְ הַכָּתוּב לְהַבְטִיחַ וְכִי תֶחְדַּל לִנְדֹּר לֹא יִהְיֶה בְךָ חֵטְא, שֶׁאִלּוּ בְּנִדְרֵי בִּטּוּי יְדַבֵּר בֶּאֱמֶת לֹא הָיָה צָרִיךְ לוֹמַר שֶׁלֹּא יִהְיֶה בָּנוּ חֵטְא אִם נֶחְדַּל מִנִּדְרֵי בִּטּוּי, וְאָמְנָם בְּנִדְרֵי בִּטּוּי מִצְוָה אַחֶרֶת נִתְיַחֲדָה בּוֹ, וְהִיא פָּרָשַׁת נְדָרִים בְּסֵדֶר רָאשֵׁי הַמַּטּוֹת, שֶׁשָּׁם כָּתוּב (במדבר ל, ג) לֶאְסֹר אִסָּר עַל נַפְשׁוֹ כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה, וּפֵרְשׁוּ זִכְרוֹנָם לִבְרָכָה (ספרי שם) לֶאֱסֹר אֶת הַמֻּתָּר.
And Ramban, may his memory be blessed (in his critique of Sefer HaMitzvot, Positive Commandments 94) wrangled with him about it and said that he grouped two commandments here — which are different in their laws and their contents — into one. As this verse of “what comes out of your mouth, etc.” is stated about the matter of what a person obligates himself to God, may He be blessed, whether they be in matters of sacrifices or charity moneys, and that is what is stated, “as He will surely demand it from you” — which is to say, that He will seek from you the money that you vowed to Him — and your delaying it will be a sin. And so, they, may their memory be blessed, said (Rosh Hashanah 4a), “Those who are obligated for dedications [to the Temple]; appraisals; consecrations; sin-offerings; guilt-offerings, burnt-offerings; peace-offerings; charity [monies]; tithes; firstborns; [animal] tithes; a Pesach sacrifice; gleanings; forgotten sheaves; and corner fields — once three festivals passed him, he violates ‘do not delay.’” But regarding everything that a person obligates himself to in optional matters — which the Sages called, “utterance (bitui),” and that is if he vows or swears, “I will eat,” or “I will not eat,” “I will go to place x,” or “I will not go,” and all that is similar to this — this does not come into the category of this commandment. And this is why the verse needed to promise, “If you refrain from vowing, you will incur no guilt.” And nonetheless, with vows of utterance, there is another commandment specified for it, and that is the section of [the Torah about] vows in the Order of Roshei HaMatot, where it is written (Numbers 30:3), “taking an oath imposing an obligation on himself, he shall do all that has come out of his lips” — and they, may their memory be blessed, explained (Sifrei on Numbers 30:3) [that this is speaking about a vow] to forbid the permitted.
וְהַהֶפְרֵשׁ עוֹד שֶׁבֵּין נִדְרֵי בִּטּוּי לְנִדְרֵי גָּבוֹהַּ, שֶׁבְּנִדְרֵי גָּבוֹהַּ אֵין צָרִיךְ לְהַזְכִּיר בּוֹ נֶדֶר, אֶלָּא שֶׁיֹּאמַר בְּהֵמָה זוֹ קָרְבָּן אוֹ כְּלִי זֶה לְבֶדֶק הַבַּיִת אוֹ אֶתֵּן מָנֶה לְבֶדֶק הַבַּיִת אוֹ לַעֲנִיִּים, וּבְזֶה בִּלְבַד הוּא מְחֻיָּב לְקַיֵּם דִּבְרֵי פִּיו בַּעֲשֵׂה וְלֹא תַעֲשֶׂה הַנִּזְכָּר בָּזֶה הַכָּתוּב, שֶׁאִם עָבְרוּ שְׁלֹשָׁה רְגָלִים וְלֹא קִיֵּם נְדָרָיו עוֹבֵר מִשּׁוּם בַּל תְּאַחֵר, אֲבָל מִשּׁוּם בַּל יַחֵל דְּבָרוֹ אֵינוֹ עוֹבֵר, עַד שֶׁיַּעֲבֹר עַל הַנֶּדֶר בְּעִנְיָן שֶׁאִי אֶפְשָׁר לוֹ לְקַיְּמוֹ עוֹד. אֲבָל בְּדִבְרֵי הָרְשׁוּת צָרִיךְ לְהַזְכִּיר בָּהֶן נֶדֶר אוֹ דָּבָר הַמּוֹרֶה עָלָיו, כְּגוֹן מַה שֶׁיִּקְרְאוּ יְדוֹת הַנְּדָרִים אוֹ בִּטּוּיִים, אֲבָל אָמַר בְּדִבּוּר בִּלְבַד אוֹכַל כִּכָּר זֶה אוֹ אֵלֵךְ לְמָקוֹם פְּלוֹנִי אוֹ אֶתֵּן מָנֶה לִפְלוֹנִי עָשִׁיר, אֵינֶנּוּ מִתְחַיֵּב בַּעֲשֵׂה כְּלָל. אֲבָל רָאוּי לְכָל מִי שֶׁחֲנָנוֹ הָאֵל דַּעַת לְקַיֵּם כָּל דְּבָרָיו, וּכְמוֹ כֵן בְּנִדְרֵי בִּטּוּי שֶׁאֵינֶנּוּ עוֹבֵר בְּבַל תְּאַחֵר, וַאֲפִילּוּ לְאַחַר כַּמָּה רְגָלִים.
And another difference between vows of utterance and vows to the Elevated realm is that with vows to the Elevated realm there is no need to mention [the word,] “vow” with them, but rather he says, “This animal is a sacrifice,” or “This vessel is for the upkeep of the [Temple],” or “for the poor.” And with this alone, he is obligated to fulfill the words of his mouth, by the positive and the negative commandment mentioned in this verse; such that if three pilgrim holidays passed and he did not fulfill his vows, he transgresses, “do not delay.” But regarding, “do not profane his words,” he only transgresses when he transgresses the vow in a way that it is impossible for him to fulfill it ever. But concerning optional matters, he needs to mention “vow” with them — or something that indicates it, for example, what they called “hands of the vows (yadot hanedarim) or utterances.” But if he only said words, [such as] “I will eat this loaf,” or “I will walk to place x,” or “I will give this portion to the rich Mr. x,” he has not obligated himself in a positive commandment at all. [Still,] it is fitting for anyone who God has graced with intelligence to fulfill all of his words [even in such a case]. And we say so [too] that he does not transgress, “do not delay,” with vows of utterances — and even after several pilgrim holidays.
וְהַיּוֹצֵא מִכָּל זֶה לְדַעְתּוֹ שֶׁל הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה, שֶׁנִּמְנֶה מִצְוַת עֲשֵׂה אַחַת לְקַיֵּם הָאָדָם מוֹצָא שְׂפָתָיו בְּנִדְרֵי גָּבוֹהַּ, וְנִמְנֶה מִצְוָה אַחֶרֶת לְקַיֵּם הַנְּדָרִים וְהַשְּׁבוּעוֹת שֶׁל בִּטּוּי.
And what comes out of all this according to the opinion of Ramban, may his memory be blessed, is that we count [it as] one positive commandment that a man fulfill what comes out of his mouth with the vows to the Elevated realm; and we count [it as] another commandment to fulfill the vows and oaths of utterances.
מִשָּׁרְשֵׁי הַמִּצְוָה. כָּתַבְתִּי בְּסֵדֶר רְאֵה אָנֹכִי בְּמִצְוַת חִיּוּב הֲבָאַת הַקָּרְבָּנוֹת בְּרֶגֶל רִאשׁוֹן (מצוה תלח).
I have written about the roots of the commandment in the Order of Reeh Anokhi Metsaveh about the commandment of the sacrifices on the first pilgrim holiday (Sefer HaChinukh 438).
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק קַמָּא דְּרֹאשׁ הַשָּׁנָה (ו, א), שֶׁהַצְּדָקָה מְחֻיָּב הָאָדָם לַעֲשׂוֹתָהּ מִיָּד, וְאָמְרוּ בְּטַעַם זֶה מִשּׁוּם דְּהָא קַיְמִי עֲנִיִּים, כְּלוֹמַר מִכֵּיוָן שֶׁבְּיָדוֹ לְקַיֵּם הַמִּצְוָה מִיָּד חִיּוּב הָעֲשֵׂה גַּם כֵּן עָלָיו מִיָּד. וּמִכָּל מָקוֹם לְעִנְיַן לַעֲבֹר עָלָיו בְּבַל תְּאַחֵר אֵין עוֹבְרִין עַד שֶׁיַּעַבְרוּ עָלָיו שְׁלֹשָׁה רְגָלִים, שֶׁדֶּרֶךְ כְּלָל תְּחַיֵּב הַתּוֹרָה בְּכָל נִדְרֵי שָׁמַיִם בְּבַל תְּאַחֵר אַחַר שְׁלֹשָׁה רְגָלִים וְלֹא קֹדֶם לָכֵן, וּכְדִבְרֵי הַבָּרַיְתָא שֶׁכָּתַבְתִּי בְּמִצְוָה זוֹ בְּסָמוּךְ, זֶהוּ דַּעַת קְצָת הַמְפָרְשִׁים. אֲבָל יֵשׁ מֵהֶם שֶׁאָמְרוּ שֶׁאַף בְּבַל תְּאַחֵר מִחַיְּבִינַן בִּצְדָקָה בְּשֶׁאֵינוֹ פּוֹרֵעַ אוֹתָהּ לְאַלְתַּר. וְאָמְרוּ שֶׁחִלּוּק יֵשׁ בֵּין מַה שֶּׁאָדָם מְחַיֵּב עַצְמוֹ בּוֹ, כְּגוֹן צְדָקָה, לְמָה שֶׁאֵין אָדָם מְחַיֵּב עַצְמוֹ, כְּלֶקֶט שִׁכְחָה וּפֵאָה, דְּמָה שֶׁחִיֵּב הוּא עַצְמוֹ בּוֹ וּבְיָדוֹ לְקַיֵּם דְּאִית בֵּהּ הָנֵי תַּרְתֵּי, כְּגוֹן צְדָקָה מִחַיַּב עֲלֵהּ בְּבַל תְּאַחֵר מִיָּד, אֲבָל בְּלֶקֶט שִׁכְחָה וּפֵאָה לֹא חִיֵּב הוּא עַצְמוֹ בָּהֶן. וְקָרְבְּנוֹת שֶׁחִיֵּב הוּא עַצְמוֹ בָּהֶן אֵין בְּיָדוֹ לְהַקְרִיבָם מִיָּד, וּלְפִיכָךְ אֵינוֹ עוֹבֵר עֲלֵיהֶן עַד אַחַר שְׁלֹשָׁה רְגָלִים. תִּזְכֶּה בְּנִי וְתִבְחַן דִּבְרֵיהֶם. וְיֶתֶר פְּרָטֵי הַמִּצְוָה, כְּלוֹמַר בֵּאוּר הַדִּקְדּוּק, כְּלוֹמַר לְהַזְהִיר הָאָדָם לַעֲשׂוֹת מַה שֶׁחַיָּב לַעֲשׂוֹתוֹ, וְאֵיךְ יִנָּצֵל מִזֶּה כְּשֶׁיִּפֹּל לוֹ סָפֵק בַּמֶּה שֶׁאָמַר, הַכֹּל מְבֹאָר בִּמְקוֹמוֹת מִשְּׁבוּעוֹת, וּנְדָרִים, וְסוֹף מְנָחוֹת, וּבְמַסֶּכֶת קִנִּים כְּמוֹ כֵן.
From the laws of this commandment are that which they, may their memory be blessed, said (Rosh Hashanah 6a), that [vows of] charity obligates a person to do it immediately; and they said in explanation of this, [that it is] because, “Since behold, the poor are standing” — which is to say that since it is in his hand to fulfill the commandment immediately, the obligation of the positive commandment is also upon him immediately. And nonetheless regarding the matter of not transgressing, “do not delay,” we do not transgress until three pilgrim festivals have passed one by — as the Torah made liable more generally regarding all vows of the Heavens about “do not delay” after three pilgrim holidays, and not before; and like the words of the bereita that I wrote about this commandment adjacently. This is the opinion of some of the commentators. But there are some of them that said that we are liable with charity immediately when he does not pay, even about “do not delay.” And they said that there is a difference between what a person obligates himself in — for example, charity — and what a person does not obligate himself — like gleanings, forgotten sheaves, and corner fields. As with what he obligated himself to, and it is in his hand to fulfill — [something] that has these two [elements]; for example, charity — he is immediately liable for “do not delay.” But with gleanings, forgotten sheaves, and corner fields, he did not obligate himself to [do] them. And [with] sacrifices, in which he did obligate himself to [do] them, it is not in his hand to sacrifice them immediately — and therefore, he does not transgress for them until after three pilgrim holidays. Merit, my son, and you will examine their words. And the rest of the details of the commandment — meaning to say the exact clarification, meaning to say to warn a person to do what he is obligated to do, and how he can save himself from this when a doubt comes into what he said — it is all elucidated in places in Shevuot, in Nedarim, and at the end of Menachot and so too, in Kinnim.
וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן, בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עַל זֶה וְלֹא קִיֵּם דְּבָרוֹ בְּנִדְרֵי גָּבוֹהַּ כְּגוֹן קָרְבָּנוֹת וְנִדְרֵי בֶּדֶק הַבַּיִת בִּזְמַן הַבַּיִת, תֵּכֶף שֶׁאֶפְשָׁר לוֹ לְקַיֵּם, וּכְמוֹ שֶׁכָּתַבְנוּ בְּסֵדֶר רְאֵה אָנֹכִי (מצוה תלח) בִּטֵּל עֲשֵׂה זֶה. וּכְשֶׁעָבְרוּ עָלָיו שְׁלֹשָׁה רְגָלִים וְלֹא קִיֵּם דְּבָרוֹ עָבַר עַל לָאו דְּלֹא תְאַחֵר, וּכְמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר זֶה בְּעֶזְרַת הַשֵּׁם (מצוה תקעד). וּבַזְּמַן הַזֶּה הַנּוֹדֵר צְדָקָה וְלֹא פְּרָעָהּ בַּיּוֹם שֶׁנְּדָרָהּ לַגַּבָּאִים אוֹ לָעֲנִיִּים אִם יֶשְׁנָם שָׁם, בִּטֵּל עֲשֵׂה זֶה, וְגַם עָבַר בְּבַל תְּאַחֵר מִיָּד, כְּדַעַת קְצָת הַמְּפָרְשִׁים, וְאִם אֵחַר לַעֲשׂוֹת הַדָּבָר שְׁלֹשָׁה רְגָלִים לְדִבְרֵי הַכֹּל עָבַר בְּבַל תְּאַחֵר.
And this commandment is practiced in every place and at all times, by males and females. And one who transgresses it and does not fulfill his word with vows to the Elevated realm — for example, sacrifices and vows for the upkeep of the [Temple] during the time of the Temple — immediately when it is possible for him to fulfill it, and as we wrote in the Order of Re’eh Anokhi (Sefer HaChinukh 438), negated this positive commandment. And when three pilgrim holidays have passed by him and he has [still] not fulfilled his word, he has transgressed the negative commandment of “do not delay,” and [it is] as we wrote in this Order with God’s help (Sefer HaChinukh 574). And in our day, one who vows charity and does not pay it to the beadles or the poor — if there are some there — on the day that he vows it, he has negated this positive commandment and also transgressed “do not delay,” immediately — according to the opinion of a few commentators. And if he delays doing the thing for three pilgrim holidays, he has transgressed, “do not delay,” according to the words of everyone.
וּלְעִנְיַן חִיּוּב נִדְרֵי בִּטּוּי כְּבָר נִתְיַחֲדָה בָּהֶן מִצְוָה שֶׁחַיָּב לְקַיְּמָן בְּסֵדֶר רָאשֵׁי הַמַּטּוֹת כְּמוֹ שֶׁאָמַרְנוּ, וְאִם אֵחַר לְקַיְּמָן עַד שֶׁבָּא עֲלֵיהֶן בִּטּוּל, שֶׁאֵין בְּיָדוֹ עוֹד לְקַיֵּם אוֹתָן, אָז נֹאמַר בָּהֶן שֶׁבִּטֵּל עֲשֵׂה דְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה וְהַלָּאו דְּלֹא יַחֵל דְּבָרוֹ (מצוה תו) וְלֹא קֹדֶם לָכֵן, וַאֲפִלּוּ עָבְרוּ עָלָיו כַּמָּה רְגָלִים.
And regarding the obligation of vows of utterance, we have already designated a commandment for them — that one is obligated to fulfill them — in the Order of Roshei HaMatot, as we have said. And if he delayed fulfilling them to the point that they have been negated — such that it is no longer in his hand to fulfill them — then we say about them, that he has negated the positive commandment of “he must carry out all that has come out of his lips,” and [violated] the positive commandment of “he shall not profane his word” (Sefer HaChinukh 406) — but not before then, and even if several pilgrim holidays have passed by him.