Negative Commandment 94 (Digest)
Burning the Fats of a Blemished Animal on the Altar
"Nor shall you make a fire offering of them"—Leviticus 22:22.
It is forbidden to burn the fats of an animal with a permanent blemish on the altar.
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> The 94th prohibition is that we are forbidden from burning the fats of a blemished animal [on the altar].
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> The source of this prohibition is G‑d's statement;) (exalted be He), "Do not place any of them on the altar as a burnt-offering." The Sifra says, "The verse, 'Do not place any of them as a burnt-offering,' refers to the fats. The phrase, 'Do not place,' implies [that a prohibition exists only if one burns] all of them. How do I know [that it is prohibited to burn] even some of them? This is derived from the phrase, 'any of them' — i.e., even some of them." It is therefore clear that one who sacrifices a blemished animal transgresses four prohibitions [N91-94].
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> But this is true only if we count burning the fats as a single prohibition. However, if we would count burning "all" of the fats and "some" of the fats as two prohibitions, as this Sage does here, you would have a total of five prohibitions. This is because he considers "some" of the fats to be one thing, and "all" of them to be something else, as he said, "even any of them."
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> This is so even though it [burning the fats] is essentially one prohibition, because this Sage holds that one is lashed for [each element of] a lav she'b'klalus [inclusive prohibition].;) Therefore the Sifra says, "One who offers a blemished animal on the altar transgresses five prohibitions: designating, slaughtering, sprinkling the blood, burning the fats, and burning a portion of the fats."
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> The Gemara says in Temurah,;) "In a case of one who brought the limbs of a blemished animal to the altar — Abaye says he is lashed separately for burning 'all' and for burning 'some.' Rava says, we do not give [more than one set of] lashes for a lav she'b'klalus." The Gemara then presents a contradiction: "But it says, 'One who offers a blemished animal on the altar transgresses five prohibitions,' which shows that we do give [more than one set of] lashes for a lav she'b'klalus! This disproves Rava!";)
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> This discussion shows that [the Sifra] counts them as five prohibitions because of the opinion that we give [more than one set of] lashes for a lav she'b'klalus, and therefore the prohibitions of burning "all" and "some" are counted separately. As is well known, this is Abaye's opinion in all cases, as we explained in the Ninth Principle that preceded this work. But according to Rava, who holds that we do not give [more than one set of] lashes for a lav she'b'klalus, one would receive only one set of lashes for burning the fats, as we explained.
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> We have already explained that the final law is that we do not give [more than one set of] lashes for a lav she'b'klalus, as explained in tractate Sanhedrin;) and as we demonstrated in the Ninth Principle. Therefore, there are only four prohibitions, as indicated by Scripture, and one who designates and offers a blemished animal receives four sets of lashes for these four prohibitions, as we explained.
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> All these prohibitions refer to animals which are permanently blemished, as the verse;) enumerates, [an animal with] "an overgrown;) limb or unsplit hoof;) ...or genitals which are crushed, mashed,;) detached or severed;)..." — which are all permanent blemishes.;)
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> All animal blemishes, both permanent and temporary, are explained in the sixth chapter of Bechoros. The laws regarding these four prohibitions dealing specifically with sacrificing a blemished animal are explained in various passages in tractates Zevachim and Temurah.
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> Ibid.
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> As the Rambam explains below, and at length in the Ninth Introductory Principle, there is a disagreement in the Talmud regarding a lav she'b'klalus, an "inclusive prohibition," or a prohibition that has several elements. The Torah prohibits a Nazirite, for example, from eating grape skins and grape pits. If he eats both, how many sets of lashes does he receive? According to Abaye, he receives two sets, but according to Rava, only one set, because he rules that we do not give lashes separately for each element of a lav she'b'klalus. (In our versions of the Talmud, the positions of Abaye and Rava are reversed. See Kapach, 5731, note 66.)
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> In our case of burning "all" of the fats and "some" of the fats, Abaye would dictate two sets of lashes, and Rava one set. Therefore, the Rambam says, the Sifra counts five prohibitions in accordance with Abaye's view. However, since the law is like Rava, there are only four prohibitions.
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> 7b.
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> The Talmud answers this apparent contradiction, and, as the Rambam concludes below, the law is that there are four prohibitions.
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> 63a.
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> Lev. 22:23-24.
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> See Hilchos Bi'as HaMikdash, 7:9, and notes 58, 59 in Rambam L'Am, 5723, ibid.
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> See Bechoros 40a. See Hilchos Bi'as HaMikdash, ibid., where this blemish is apparently omitted, or perhaps explained in a different fashion.
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> Ibid. See note 48.
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> Ibid. See notes 49, 50, 52, 53.
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> In Hilchos Issurei HaMizbe'ach 1:5, as well as in N95 below, the Rambam rules that these prohibitions apply to an animal with a temporary blemish as well. See Kapach 5731, note 70.
Negative Commandment 95 (Digest)
Sacrificing Animals with Temporary Blemishes
"You shall not sacrifice to G‑d, your G‑d, any ox or sheep in which there is a blemish"—Deuteronomy 17:1.
It is forbidden to offer as a sacrifice an animal with a temporary blemish.
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> The 95th prohibition is that we are forbidden from sacrificing an animal with a temporary blemish.
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> The source of this prohibition is G‑d's statement in Deuteronomy,;) "Do not sacrifice to G‑d your L‑rd any ox or sheep that has a blemish." The Sifri;) explains that this verse refers to a temporary blemish.
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> The penalty for transgressing this prohibition by bringing the animal as an offering is also lashes.;)
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> Deut. 17:1.
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> Our versions of the Sifri do not have this statement. See Heller, 5706, who points to "the Sifri that is called 'Midrash Tannaim.'"
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> See Hilchos Issurei HaMizbe'ach 1:5.
Negative Commandment 96 (Digest)
Sacrificing Blemished Animals Presented by Non-Jew
"And from a foreigner's hand you may not offer the bread of your G‑d from any of these"—Leviticus 22:25.
It is forbidden to offer as a sacrifice an animal with a blemish that is presented by a non-Jew.
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> The 96th prohibition is that we are forbidden from offering blemished animals that are brought by non-Jews. We should not say, "since he is not Jewish, it may be offered even if blemished.";)
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> The source of this prohibition is G‑d's statement;) (exalted be He), "Do not offer any such animal as a sacrifice to your G‑d, [even if it is] presented by a non-Jew."
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> One who transgresses and brings it as an offering is also punished by lashes.
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> Non-Jews are allowed to bring sacrifices to G‑d even outside the Temple, and they can even offer blemished animals. This prohibition teaches that if they bring the animal to the Temple, it must conform to the requirements of all Temple animals, and blemished animals are therefore invalid.
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> Lev. 22:25.
Negative Commandment 97 (Digest)
Causing a Blemish in an Animal that was Designated for Sacrifice
"No blemish shall be in it"—Leviticus 22:21.
It is forbidden to cause a blemish to an animal designated for sacrifice [making it unfit for sacrificial use].
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> The 97th prohibition is that we are forbidden from causing a blemish in a sanctified animal. This is known as being matil mum bakodshim, and the punishment for doing so is lashes — upon condition that the Temple is standing and it therefore could be sacrificed, as explained in tractate Avodah Zorah.;)
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> The source of this prohibition is G‑d's statement,;) "It shall not have any blemish in it."
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> The Sifra says, "The verse, 'It shall not have any blemish in it,' means that one may not place a blemish in it."
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> 13b.
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> Lev. 22:21.
Positive Commandment 86 (Digest)
Redeeming a Blemished Offering
"However, as per your every desire, you may slaughter and eat meat in all your cities, according to the blessing of G‑d, your G‑d"—Deuteronomy 12:15.
We are commanded to "redeem" any animal consecrated for sacrificial use that developed a blemish. The animal is then relieved of its holiness and may be eaten. [The redemption money is used to purchase a new animal for sacrifice.]
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> The 86th mitzvah is that we are commanded to redeem sanctified animals that develop a blemish, whereupon they become like regular animals and may be slaughtered and eaten.
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> The source of this commandment is G‑d's statement;) (exalted be He), "You may only slaughter animals to satisfy your own wants, so that you will be able to eat the meat that G‑d gives you as His blessing."
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> The Sifri says, "The verse, 'You may only slaughter animals to satisfy your own wants,' speaks of sanctified animals that have become invalid and were subsequently redeemed."
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> The details of this mitzvah of redeeming sanctified animals are explained in tractates Bechoros;) and Temurah,;) and a number of places in Chullin,;)Erachim,;) and Me'ilah.;)
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> Deut. 12:15.
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> 15a.
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> 32a.
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> 130a.
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> 4-5.
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> 19b.