To offer only unblemished animals
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This Mitzvah's Summary
Sacrificial animals must be unblemished; only whole and perfect animals may be brought upon the altar.
This mitzvah commands that only animals without physical defects may be offered as sacrifices in the Temple. The Torah specifies that blemishes such as blindness, lameness, or deformities disqualify an animal from being fit for korbanot.
Rambam codifies this rule to ensure that the avodah is performed with the highest standards of dignity. Sefer HaChinuch explains that sacrifices must symbolize completeness and perfection, reflecting our desire to serve Hashem with our best. A blemished offering would dishonor the sanctity of the altar and suggest indifference or disrespect.
The Talmud describes various categories of blemishes that invalidate an animal. Ramban interprets that this mitzvah teaches the principle that one must bring the choicest and most honorable gifts before Hashem. The requirement embodies reverence, teaching that Divine service is not casual but must radiate respect, awe, and love.
Commentary & Classical Explanation:
- Rambam (Hilchot Issurei Mizbeach 1:1–7): Details the types of blemishes that disqualify animals from being offered.
- Sefer HaChinuch (Mitzvah 285): Explains that sacrifices symbolize wholeness and must be unblemished to reflect proper respect toward Hashem.
- Rashi (Lev. 22:20): Notes that blemishes render an offering “not acceptable” before Hashem.
- Talmud (Zevachim 24a; Bekhorot 40b): Discusses classifications of blemishes and their halachic ramifications.
- Ramban: Emphasizes that Hashem deserves the finest offerings, not flawed or diminished ones, as this mirrors the honor due to Him.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Rambam (Hilchot Issurei Mizbeach) emphasizes that holiness requires offerings without defect. Bringing only whole animals elevates the service and honors Hashem with purity and dignity.
Temple – בֵּית הַמִּקְדָּשׁ
- Rashi (Lev. 22:20) highlights that blemished animals are “not acceptable” for the altar. This preserves the Mikdash as a place of awe, free of flawed offerings.
Mizbeach – מִזְבֵּחַ
- Rambam (Hilchot Issurei Mizbeach 1:1) notes that the Mizbeach must only receive perfect offerings, as flaws diminish its sanctity. By demanding unblemished korbanot, the Torah safeguards the altar’s dignity and keeps it worthy of Divine fire.
Sacrifices – קָרְבָּנוֹת
- Sefer HaChinuch (Mitzvah 285) explains that korbanot must reflect wholeness. Offering blemished animals undermines the symbolic meaning of sacrifices as acts of devotion and completeness.
Reverence – יִרְאַת שָׁמַיִם
- Ramban stresses that offering only the choicest animals instills awe for Hashem. Service must radiate reverence, never casual disregard, reminding Israel of His majesty.
Justice – צֶדֶק
- Talmud (Zevachim 24a) applies blemish laws universally, regardless of wealth or status. This equal standard ensures fairness in how all offerings are judged for fitness.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- The mitzvah reflects the covenantal bond between Israel and Hashem. Offering only perfect animals expresses devotion and respect directly toward Him.
