Halakhah su Deuteronomio 23:22

Charity is in the category of vows. Therefore, if you say, "I will donate money to charity" or "this coin is charity" you must immediately give it to the poor, and if you delay [giving it to them] you are in violation of the commandment, "You must not delay,"²⁵Deuteronomy 23:22. because you could have given it immediately. If there are no poor people available, you may set the money aside until you find some poor people. If you pledge charity in the synagogue which is to be entrusted to the treasurer, you are not in violation²⁶You are not in violation of the law stated above, that you must immediately give it to the poor. until the treasurer demands the money. Then [if you do not give it] you are immediately in violation; unless you know that he doesn't need the money for immediate [distribution] but will merely hold it in his possession.

That is that He commanded us to bring all of the sacrifices that are incumbent upon one during the first holiday of the three pilgrim holidays that we encounter, such that none of the three pilgrim holidays pass without each one of us sacrificing any sacrifice that he is obligated. And that is His, may He be exalted, saying, "and there shall you come. And there you shall bring" (Deuteronomy 12:5-6). And the content of this command is that it is saying that when you come there - and that is on each of the holidays of the three pilgrim holidays - you are obligated to bring every sacrifice incumbent upon you. And the language of the Sifrei (Sifrei Devarim 63:4-5) is, "'And there shall you come. And there you shall bring.' Why is it stated? To make them obligatory on the first holiday that he encounters." And there, it says, "He is not in transgression of 'you shall not delay' (Deuteronomy 23:22) until all three of the pilgrim holidays of the whole entire year have passed him by." This means to say that he has transgressed a negative commandment [only] after three pilgrim holidays have passed him by, and he has not brought [them]. However when one holiday passed him by, he has surely violated a positive commandment. And in the Gemara, Rosh Hashanah (Rosh Hashanah 4b), [it says,] "Rabbi Meir says, 'Once [even] one holiday has passed, one transgresses, "you shall not delay."'" And it is said there, "And Rabbi Meir, what is his reason? As it is written, 'and there shall you come. And there you shall bring.' But the Rabbis [reason, this verse only] comes to [indicate] a positive commandment." Behold it has already been explained there that His saying, "and there shall you come. And there you shall bring," is a positive commandment. And that is that he bring all that He is obligated from God's laws and dispose of them on each and every holiday. And whether it is any of the types of sacrifices, monies, appraisals, consecrations, gleanings (leket), forgotten sheaves or corner produce (peah) - the dispensation of one's obligation with any of these on the first holiday that he encounters is a positive commandment, as is explained in the Gemara, Rosh Hashanah. (See Parashat Re'eh; Mishneh Torah, Sacrificial Procedure 14.)

The commandment that one who appraises a man give the value delineated in the Torah: To rule on appraisals of people; that is, one who says, "My appraisal is upon me" or "The appraisal of x is upon me," must give to the priest according to the amount that he said, and not less - as appears explicitly in Scripture about a male and female and according to the tally of [their] years - as it is stated (Leviticus 27:2), "If a man proclaims an oath of the appraisal of souls to the Lord." And the matter of appraisals is included in vows of consecration and we are therefore obligated to keep them on account of "he shall not profane his words" (Numbers 30:3), "you shall not delay" (Deuteronomy 23:22) and "he shall do like everything that comes out of his mouth" (Numbers 30:3).