To bring all avowed and freewill offerings to the Temple on the first subsequent festival
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This Mitzvah's Summary
All vowed and freewill offerings must be brought to the Temple at the first festival after the vow is made.
This mitzvah obligates individuals to fulfill their vows and bring freewill offerings (nedarim and nedavot) to the Mikdash promptly, specifically at the first of the three pilgrimage festivals (shalosh regalim) following their vow.
Rambam explains that delaying beyond the first festival risks transgressing “bal te’acher” — the prohibition against delaying vows. Sefer HaChinuch emphasizes that this mitzvah fosters responsibility and sincerity in one’s commitments to Hashem. The Talmud (Rosh Hashanah 6b) details that a person who vows must act without procrastination, underscoring that avodah demands urgency.
Rashi interprets the mitzvah as a safeguard: vows are serious commitments, and the Temple’s rhythm of festivals ensures their timely fulfillment. Ramban adds that the mitzvah connects private devotion (a personal vow) with communal worship at the Mikdash, strengthening the unity of Israel’s avodah.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 14:13): Codifies that vowed offerings must be brought at the first festival.
- Sefer HaChinuch (Mitzvah 488): Writes that prompt fulfillment of vows trains a person in responsibility and guards against neglect.
- Talmud (Rosh Hashanah 6b): Discusses the time frame for fulfilling vows, warning against procrastination.
- Rashi (Deut. 12:6): Notes the Torah links vows to the pilgrimage festivals to ensure they are brought in an organized, timely manner.
- Ramban (Deut. 12:5): Explains the mitzvah as blending private commitments into the public service of the Mikdash.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Ramban (Deut. 12:5) explains that bringing vows promptly sanctifies both the Temple and the individual’s devotion, preserving holiness in service.
Temple – בֵּית הַמִּקְדָּשׁ
- Rashi (Deut. 12:6) shows that the Temple’s cycle of pilgrimage festivals ensures that vows are organized into communal worship, centralizing sanctity.
Sacrifices – קָרְבָּנוֹת
- Rambam (Ma’aseh HaKorbanot 14:13) codifies that delayed sacrifices risk violating “bal te’acher,” keeping sacrificial service precise and timely.
Vows / Oaths – נְדָרִים / שְׁבוּעוֹת
- Talmud (Rosh Hashanah 6b) teaches that vows demand urgency, as neglect or delay dishonors one’s word before Hashem.
Community – קְהִלָּה
- Ramban (Deut. 12:5) notes that by linking vows to festivals, private commitments become part of communal avodah, strengthening unity.
Faith – אֱמוּנָה
- Sefer HaChinuch (488) explains that fulfilling vows promptly demonstrates trust in Hashem’s providence — that one will not suffer financial loss by dedicating resources to Him. Midrash Tanchuma (Re’eh §18) adds that delaying a vow shows a lack of faith, as if one fears he may not have enough later. By contrast, bringing it at the first festival testifies that all blessing flows from Hashem and that honoring commitments strengthens faith itself.
Justice – צֶדֶק
- Fulfilling vows without delay ensures integrity; Talmud (Rosh Hashanah 6b) equates neglecting vows with a breach of justice and fairness.
Reverence – יִרְאַת שָׁמַיִם
- Rambam (Sefer HaMitzvot, Aseh 88) frames this as instilling fear of Heaven — delay reveals disrespect, promptness shows awe.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam (Ma’aseh HaKorbanot 14:13) underscores that this mitzvah is wholly between man and Hashem, binding one’s word to Divine service.
