Not to offer a temporarily blemished animal

This mitzvah prohibits offering animals that bear temporary blemishes for korbanot. While permanent blemishes disqualify an animal absolutely, even a temporary blemish — such as an injury that will heal — renders it unfit until it is completely healed.

Rambam codifies this prohibition as separate from other laws about blemished animals (336–340), teaching that every act involving a blemished animal is independently forbidden. Sefer HaChinuch explains that the Torah uses strong language (“abomination”) to emphasize the severity of bringing flawed offerings, even when the blemish may eventually disappear.

The Talmud clarifies categories of blemishes and whether they are permanent or temporary, noting that the altar’s sanctity requires absolute perfection at the time of offering. Ramban expands that Hashem demands wholeness not only in the outcome but also in the state of the offering at the moment of service, underscoring reverence and awe.

Commentary & Classical Explanation:

• Rambam (Hilchot Issurei Mizbeach 1:10–12): Defines the difference between permanent and temporary blemishes, both of which invalidate offerings.
• Sefer HaChinuch (Mitzvah 290): Notes that Hashem’s honor demands unblemished offerings; even temporary flaws dishonor the Mizbeach.
• Rashi (Deut. 17:1): Explains that offering a blemished animal is called “an abomination” because it disgraces Hashem’s altar.
• Talmud (Bekhorot 43a; Zevachim 25b): Discusses specific blemishes considered temporary and their impact on eligibility for korbanot.
• Ramban: Teaches that reverence requires purity in every moment of avodah, making temporary blemishes disqualifying until healed.