Not to sacrifice a sacrifice that is one with a blemish from the hand of the stranger: Not to sacrifice [animals] with blemishes from the hands of gentiles, as it is stated (Leviticus 22:25), “And from the hand of the stranger you shall not offer the bread of your God from all of these” — such that we not say, “Since he is a gentile, we can sacrifice one with a blemish for his sake.” And it required a warning about this for them, since the Torah already permitted us to accept unblemished sacrifices from them; as it is stated (Leviticus 22:18), “Every man from the House of Israel and from the sojourner in Israel that offers his sacrifice for all of their vows and for all of their pledges.” And the explanation comes about this (Menachot 73b; Chullin 13b), “‘Man’ to include the gentiles that promise vows and pledges.” And we accept it from them.
The glory of the [Temple] is from the roots of the commandment; and as I wrote in the negative commandment that a blemish not be placed on consecrated animals, in this Order (Sefer HaChinukh 287).
From the laws of the commandment is that which they, may their memory be blessed, said (Temurah 7a) that every blemish of the blemishes that disqualify for our sacrifices, such as the seventy-three well-known blemishes, also disqualify with that which we accept from them. And we do not say that only that which they consider a blemish, like a missing limb, will be a blemish in their sacrifices. And the little of the rest of its details is scattered in [various] places of the Talmud.
And [it] is practiced by the priests at the time that Israel is dwelling on its land, because then is the time of offering. And a priest who transgresses this and sacrifices an [animal] with a blemish, even though it is from a stranger, is lashed.
שֶׁלֹּא לְהַקְרִיב קָרְבָּן בַּעַל מוּם מִיַּד הַנָּכְרִי – שֶׁלֹּא לְהַקְרִיב בַּעֲלֵי מוּמִין מִיַּד הַגּוֹיִם, שֶׁנֶּאֱמַר (ויקרא כב כה) וּמִיַּד בֶּן נֵכָר לֹא תַקְרִיבוּ אֶת לֶחֶם אֱלֹהֵיכֶם מִכָּל אֵלֶּה, שֶׁלֹּא נֹאמַר, אַחַר שֶׁהוּא גּוֹי נַקְרִיב בַּעֲדוֹ בַּעַל מוּם. וְהֻצְרְכָה הָאַזְהָרָה בָּזֶה עֲלֵיהֶם, לְפִי שֶׁכְּבָר הִתִּירַתְנוּ הַתּוֹרָה לְקַבֵּל מִיָּדָם קָרְבָּנוֹת תְּמִימִים, כְּמוֹ שֶׁנֶּאֱמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן הַגֵּר בְּיִשְׂרָאֵל אֲשֶׁר יַקְרִיב קָרְבָּנוֹ לְכָל נִדְרֵיהֶם וּלְכָל נִדְבוֹתָם. וּבָא הַפֵּרוּשׁ עַל (מנחות עג, ב חולין יג, ב) "אִישׁ", לְרַבּוֹת הַגּוֹיִם שֶׁנּוֹדְרִים נְדָרִים וּנְדָבוֹת, וּמְקַבְּלִין אוֹתָן מֵהֶם.
Not to sacrifice a sacrifice that is one with a blemish from the hand of the stranger: Not to sacrifice [animals] with blemishes from the hands of gentiles, as it is stated (Leviticus 22:25), “And from the hand of the stranger you shall not offer the bread of your God from all of these” — such that we not say, “Since he is a gentile, we can sacrifice one with a blemish for his sake.” And it required a warning about this for them, since the Torah already permitted us to accept unblemished sacrifices from them; as it is stated (Leviticus 22:18), “Every man from the House of Israel and from the sojourner in Israel that offers his sacrifice for all of their vows and for all of their pledges.” And the explanation comes about this (Menachot 73b; Chullin 13b), “‘Man’ to include the gentiles that promise vows and pledges.” And we accept it from them.
מִשָּׁרְשֵׁי הַמִּצְוָה. כְּבוֹד הַבַּיִת, וּכְמוֹ שֶׁכָּתַבְתִּי בְּלָאו שֶׁלֹּא יִנָּתֵן מוּם בַּקֳּדָשִׁים בְּסֵדֶר זֶה (מצוה רפז).
The glory of the [Temple] is from the roots of the commandment; and as I wrote in the negative commandment that a blemish not be placed on consecrated animals, in this Order (Sefer HaChinukh 287).
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (תמורה ז א) שֶׁכָּל מוּם מִן הַמּוּמִין הַפּוֹסְלִין בְּקָרְבְּנוֹתֵינוּ כְּגוֹן הַשִּׁבְעִים וּשְׁלֹשָׁה מוּמִין הַיְּדוּעִים פּוֹסְלִין גַּם כֵּן בַּמֶּה שֶׁנְּקַבֵּל מֵהֶם, וְלֹא נֹאמַר שֶׁלֹּא יִהְיֶה מוּם בְּקָרְבְּנוֹתָם אֶלָּא מָה שֶׁהֵם מְחַשְּׁבִים אוֹתוֹ מוּם כְּמוֹ מְחֻסָּר אֵבָר. וּקְצָת יֶתֶר פְּרָטֶיהָ, מְפֻזָּרִים בִּמְקוֹמוֹת מֵהַתַּלְמוּד.
From the laws of the commandment is that which they, may their memory be blessed, said (Temurah 7a) that every blemish of the blemishes that disqualify for our sacrifices, such as the seventy-three well-known blemishes, also disqualify with that which we accept from them. And we do not say that only that which they consider a blemish, like a missing limb, will be a blemish in their sacrifices. And the little of the rest of its details is scattered in [various] places of the Talmud.
וְנוֹהֶגֶת בַּכֹּהֲנִים בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין עַל אַדְמָתָן, כִּי אָז הוּא זְמַן הַהַקְרָבָה. וְכֹהֵן שֶׁעָבַר עַל זֶה וְהִקְרִיב בַּעַל מוּם, אַף עַל פִּי שֶׁהוּא מִבֶּן נֵכָר לוֹקֶה.
And [it] is practiced by the priests at the time that Israel is dwelling on its land, because then is the time of offering. And a priest who transgresses this and sacrifices an [animal] with a blemish, even though it is from a stranger, is lashed.