To not offer a sacrifice of [an animal] with a temporary blemish: That we have been prevented from offering a beast that has a blemish in it, and even if it is a temporary blemish. And about this is it stated (Deuteronomy 17:1), “You shall not slaughter to the Lord, your God, an ox or a sheep that has a blemish on it, etc.” And it is elucidated in Sifrei Devarim 147 that the verse is speaking about a temporary blemish.
I have written from the roots of the commandment in Emor el HaKohanim in commandments 277 and 287 (286). And there is also a hint to this in the negative commandment (Sefer HaChinukh 275).
The laws of the commandment are, for example, the differences that they, may their memory be blessed, said (Bekhorot 37b) that are in a beast between a temporary blemish and a permanent blemish: As any beast that has a permanent blemish in it is redeemed — and it is a commandment to redeem it — as we have elucidated in the Order of Reeh Anokhi on the commandment of redeeming consecrated [animals] that had a blemish develop on them (Sefer HaChinukh 441); but if it is a temporary blemish it is not offered and not redeemed, but rather we wait on it until it heals or until it becomes defiled. And about the matter of permanent blemishes and their number, I have already written some of this, as is my custom, in the Order of Emor el HaKohanim in Commandment 287 (Sefer HaChinukh 286). And behold, I will remind you what a temporary blemish is — for example, a wet boil or a growth that is not Egyptian, and so [too,] water dripping from the eye that is not a permanent sickness, and similar to these. [These] and the rest of the laws of the commandment are elucidated in Tractate Bekhorot (Chapter 6).
And this prohibition is practiced at the time of the [Temple], as it was then in our hands to offer sacrifices. And priests and also Israelites, males and females, are included in this prohibition of slaughtering. As since the slaughter of the sacrifices is fit with foreigners (non-priests), so too can we say that they transgress it, if they do it not like the law.
שֶׁלֹּא לְהַקְרִיב קָרְבָּן בַּעַל מוּם עוֹבֵר – שֶׁנִּמְנַעְנוּ שֶׁלֹּא נַקְרִיב קָרְבָּן מִבְּהֵמָה שֶׁיִּהְיֶה בָּהּ מוּם, וַאֲפִלּוּ הוּא מוּם עוֹבֵר, וְעַל זֶה נֶאֱמַר (דברים יז א) לֹא תִזְבַּח לַיְיָ אֱלֹהֶיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם וְגוֹ', וְנִתְבָּאֵר בְּסִפְרֵי (כאן), שֶׁבְּבַעַל מוּם עוֹבֵר הַכָּתוּב מְדַבֵּר.
To not offer a sacrifice of [an animal] with a temporary blemish: That we have been prevented from offering a beast that has a blemish in it, and even if it is a temporary blemish. And about this is it stated (Deuteronomy 17:1), “You shall not slaughter to the Lord, your God, an ox or a sheep that has a blemish on it, etc.” And it is elucidated in Sifrei Devarim 147 that the verse is speaking about a temporary blemish.
מִשָּׁרְשֵׁי הַמִּצְוָה. כָּתַבְתִּי בְּסֵדֶר אֱמֹר אֶל הַכֹּהֲנִים בְּמִצְוָה רע"ז ורפ"ז (מצוה רפו), וְגַם בְּלָאו (מצוה רעה) יֵשׁ רֶמֶז מִזֶּה.
I have written from the roots of the commandment in Emor el HaKohanim in commandments 277 and 287 (286). And there is also a hint to this in the negative commandment (Sefer HaChinukh 275).
דִּינֵי הַמִּצְוָה. כְּגוֹן, הַחִלּוּקִים שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ברכות לז ב) שֶׁהֵן בִּבְהֵמָה, בֵּין מוּם קָבוּעַ לְמוּם עוֹבֵר, שֶׁכָּל בְּהֵמָה שֶׁיֵּשׁ בָּהּ מוּם קָבוּעַ נִפְדֵּית, וְגַם מִצְוַת עֲשֵׂה לִפְדּוֹתָהּ, כְּמוֹ שֶׁבֵּאַרְנוּ בְּסֵדֶר רְאֵה אָנֹכִי בְּמִצְוַת פְּדִיַּת קָדָשִׁים שֶׁנָּפַל בָּהֶם מוּם (מצוה תמא). וְאִם יֵשׁ לָהּ מוּם עוֹבֵר לֹא קְרֵבָה וְלֹא נִפְדֵּית, אֶלָּא מַמְתִּינִין לָהּ עַד שֶׁתִּתְרַפֵּא אוֹ עַד שֶׁתִּסְתָּאֵב. וּבְעִנְיַן מוּמִים קְבוּעִים וּמִסְפָּרָם, כְּבָר כָּתַבְתִּי קְצָת מִזֶּה כְּמִנְהָגִי בְּסֵדֶר אֱמֹר אֶל הַכֹּהֲנִים בְּמִצְוָה רפ"ז (רפו). וְהִנֵּה אַזְכִּיר לְךָ, מַהוּ מוּם עוֹבֵר, כְּגוֹן גָּרָב לַח, וַחֲזָזִית שֶׁאֵינָהּ מִצְרִית, וְכֵן מַיִם הַיּוֹרְדִים מִן הָעַיִן וְאֵינוֹ חֹלִי קָבוּעַ, וְכַיּוֹצֵא בָּזֶה. וְיֶתֶר דִּינֵי הַמִּצְוָה בְּעִנְיַן מוּם קָבוּעַ וּמוּם עוֹבֵר מְבֹאָרִים בְּמַסֶּכֶת בְּכוֹרוֹת (פ"ו).
The laws of the commandment are, for example, the differences that they, may their memory be blessed, said (Bekhorot 37b) that are in a beast between a temporary blemish and a permanent blemish: As any beast that has a permanent blemish in it is redeemed — and it is a commandment to redeem it — as we have elucidated in the Order of Reeh Anokhi on the commandment of redeeming consecrated [animals] that had a blemish develop on them (Sefer HaChinukh 441); but if it is a temporary blemish it is not offered and not redeemed, but rather we wait on it until it heals or until it becomes defiled. And about the matter of permanent blemishes and their number, I have already written some of this, as is my custom, in the Order of Emor el HaKohanim in Commandment 287 (Sefer HaChinukh 286). And behold, I will remind you what a temporary blemish is — for example, a wet boil or a growth that is not Egyptian, and so [too,] water dripping from the eye that is not a permanent sickness, and similar to these. [These] and the rest of the laws of the commandment are elucidated in Tractate Bekhorot (Chapter 6).
וְנוֹהֵג אִסּוּר זֶה בִּזְמַן הַבַּיִת, כִּי אָז בְּיָדֵינוּ לְהַקְרִיב קָרְבָּנוֹת, וּבִכְלָל אִסּוּר זֶה שֶׁל זְבִיחָה בֵּין כֹּהֲנִים, בֵּין יִשְׂרְאֵלִים, זְכָרִים וּנְקֵבוֹת, שֶׁהַשְּׁחִיטָה בַּקָּרְבָּנוֹת כְּשֵׁרָה הִיא בְּזָרִים וּכְמוֹ כֵן נֹאמַר, שֶׁעוֹבְרִים עָלֶיהָ אִם עֲשָׂאוּהָ שֶׁלֹּא כַּדִּין.
And this prohibition is practiced at the time of the [Temple], as it was then in our hands to offer sacrifices. And priests and also Israelites, males and females, are included in this prohibition of slaughtering. As since the slaughter of the sacrifices is fit with foreigners (non-priests), so too can we say that they transgress it, if they do it not like the law.