- One is chayav for בל תאחר immediately in the case of tzedakah
The Gemara brings another Baraisa that teaches the various chiyuvim that the prohibition of בל תאחר applies to, based on the following passuk: "מוצא שפתיך תשמר ועשית כאשר נדרת לה' אלקיך נדבה אשר דברת בפיך" – What emerges from your lips you shall observe, and you shall do just as you vowed to Hashem your G-d, a nedavah that you spoke, with your mouth. The Baraisa stated "בפיך" – with your mouth, refers to tzedakah, that one would transgress if he delayed bringing it. Rava said: וצדקה מיחייב עלה לאלתר – In the case of tzedakah, one is chayav immediately, even before any Yom Tov passes. What is the reason? דהא קיימי עניים – Because poor people stand before us, who need tzedakah without delay. When the Gemara remarks that this is obvious, it answers that you might have said, since the prohibition against delaying tzedakah is written in context of korbanos, one should not be chayav until three regalim pass, as in the case of korbanos. Rava therefore is coming to teach, that it is only in the case of korbanos that the chiyuv is after three regalim, but in the case of tzedakah, the chiyuv is not contingent on the passage of the regalim, דהא שכיחי עניים – because poor people are common and need tzedakah immediately.
- One is chayav each and every day for violating בל תאחר
Rava also said: כיון שעברו עליו ג' רגלים בכל יום ויום עובר בבל תאחר – Once the three regalim pass, one is chayav each and every day for violating the mitzvah of בל תאחר. The Meiri explains that since the mitzvah of בל תאחר does not apply at night, since korbanos cannot be offered at night, therefore, the mitzvah is renewed each morning. When the Gemara brings a Baraisa to challenge Rava, that stated that one is chayav for בל תאחר when three regalim has passed and did not state that one is chayav each and every day, it answers that Rava could answer that the Tanna is seeking to explain when the vower would begin to be chayav for violating a prohibition, בלאוי יתירי לא קא מהדר – but it is not seeking extra (i.e., repeated) prohibitions.
- Is a woman chayav with regard to the mitzvah of בל תאחר?
Rebbe Zeira inquired: אשה מה היא בבל תאחר – What is the status of a woman with regard to the mitzvah of בל תאחר? מי אמרינן הא לא מיחייבא בראיה – Do we say that she is not obligated in the mitzvah of re’iyah, (which requires appearance in the Beis Hamikdash on the regalim) and therefore, she should not be subject to the prohibition against delaying? או דלמא הא איתה בשמחה – Or perhaps we say that she is chayav in the mitzvah of simchah (which requires one visit Yerushalayim on the regalim) and therefore, she should be subject to the prohibition against delaying? Abaye said to Rebbe Zeira: ותיפוק ליה דהא איתה בשמחה – Let it, referring to her chiyuv against delaying, emerge from the fact that she is chayav in the mitzvah of simchah. The Gemara asks if Abaye really said this, for Abaye has said: אשה בעלה משמחה – In the case of a woman, it is her husband who is chayav to make her rejoice on the regalim, and the woman herself is not chayav to observe this mitzvah. The Gemara answered that Abaye was asking according to the view of Rebbe Zeira, who clearly holds that a woman is chayav to rejoice on the regalim.