Not to shear the fleece of consecrated animals

Temple – בֵּית הַמִּקְדָּשׁ

• Rambam (Hilchot Bechorot 1:8) emphasizes that shearing consecrated animals diminishes the Temple’s sanctity, since their wool is part of hekdesh. Sifrei (Deut. 15:19) explains that even minor use violates the Temple’s honor.

Sacrifices – קָרְבָּנוֹת

• Sefer HaChinuch (295) explains that korbanot symbolize total dedication to Hashem. Shearing transforms that dedication into self-gain. Talmud (Chullin 132b) codifies this as disqualifying an animal for the altar if misused.

Animals – בְּהֵמוֹת

• Rashi (Deut. 15:19) applies the prohibition across species, teaching that all consecrated animals, from oxen to sheep to goats, retain sanctity in their natural state — including wool. Ramban notes this broadens the mitzvah’s scope to every type of korban animal.

Mizbeach – מִזְבֵּחַ

• Talmud (Zevachim 106a) states the altar only accepts offerings untouched by human utility. Rambam (Issurei Mizbeach 1:3) explains that shearing converts part of the animal to personal gain, disqualifying its wholeness for the Mizbeach.

Holiness – קְדֻשָּׁה

• Sefer HaChinuch emphasizes the fifth principle of holiness here: separation. By forbidding shearing, the Torah reinforces that holiness means restraint. Zohar (III:32a) adds that holiness is diminished when reduced to human profit.

Reverence – יִרְאַת שָׁמַיִם

• Talmud (Chullin 132b) teaches that awe of Heaven is demonstrated by abstaining from even trivial benefits from hekdesh. Rambam explains this reverence shapes attitudes — reminding Israel to handle all sacred items with humility and distance.

Faith – אֱמוּנָה

• Midrash Rabbah (Vayikra 27:10) states that me’ilah (trespass) reflects a lack of emunah, treating holy as common. Refraining from shearing consecrated animals affirms trust that Hashem provides sustenance through permitted means, not sacred property.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam (Sefer HaMitzvot, Neg. 115) explains that this mitzvah expresses loyalty to Hashem’s claim over sancta. Talmud (Chullin 132b) notes that the violation has no human victim — only a breach of covenant with Hashem.