Rosh Hashanah 5B

כפסח דמו ⁠— קא משמע לן.

they are considered like the Paschal lamb itself, and so one transgresses the prohibition against delaying as soon as one Festival has passed. The baraita therefore teaches us that this is not so, as even this type of peace-offering is treated like the other offerings, and there is no liability until 3 Festivals have passed.

מנהני מילי? דתנו רבנן: ״כי תדור נדר״, אין לי אלא נדר. נדבה מנין?

§ The Talmud asks: From where are these matters derived that all the offerings and vows listed above in the baraita are subject to the prohibition against delaying? As A baraita states: The verse states: “When you should vow a vow to YHWH your God, you should not delay paying it; for YHWH your God will surely require it from you, and it would be sin in you” (Deuteronomy 23:22). From the words “when you should vow a vow,” I have derived only the halakha in the case of a vow-offering, where one says: I undertake to bring an offering, thereby assuming personal responsibility to bring an offering, no matter what happens to any particular animal. But as for the case of a gift-offering, one says: I undertake to bring this animal as an offering. He assumes responsibility only to bring that particular animal, without assuming a general responsibility to bring an offering. From where do I derive that this, too, is included in the prohibition against delaying?

נאמר כאן ״נדר״, ונאמר להלן ״אם נדר או נדבה״. מה להלן ⁠— נדבה עמו, אף כאן ⁠— נדבה עמו.

The Talmud now analyzes the words of Deuteronomy 23:22 cited above and looks at each component. It is stated here: “Vow,” and it is stated elsewhere: “But if the sacrifice of his offering be a vow or a gift-offering” (Leviticus 7:16). Just as there a gift-offering is together with the vow and is governed by the same halakha, so too, here, a gift-offering is together with the vow and is governed by the same halakha.