דברים, פרק כ״ג, פסוק י״ט

The sanctity of the Temple requires more than just the physical perfection of the offerings brought within its walls; it demands moral and spiritual purity in their origins. A clear boundary is drawn between the sacred space and societal corruption by strictly forbidding the dedication of items obtained through promiscuity or degradation. Even if an animal is physically unblemished, its corrupt background renders it completely unacceptable. Specifically, this applies to the fee given to a woman for prostitution—particularly in forbidden relationships where marriage cannot legally take effect [אבן עזרא, רלב״ג, תורה תמימה]—and the price of a dog, which refers to an animal, such as a lamb, that was received in exchange for a dog [אם למקרא].

The underlying reasons for rejecting these specific items stem from a need to preserve the moral integrity of God's sanctuary. Historically, prostitutes would attempt to quiet their conscience or purchase atonement by dedicating their profits to sacred purposes. This practice is firmly rejected so that individuals do not continue to sin under the illusion that they can appease God with their tainted wealth [רמב״ן, שפתי כהן]. Furthermore, dedicating the profits of prostitution was a widespread custom in ancient idolatry, and the intention here is to uproot any resemblance to such practices [אם למקרא]. Regarding the dog, the primary approach among commentators is that this animal symbolizes brazenness, a lack of boundaries, and public promiscuity. Consequently, the prostitute and the dog share parallel traits of lewdness and audacity, making the proceeds associated with them entirely unfit for a place that represents modesty and purity [כלי יקר, תורה תמימה, רלב״ג]. Other perspectives link the dog to social baseness and cruelty, noting that hunters and wall guards often raised fierce, damaging dogs and would try to donate their price as a spiritual ransom for their violent lifestyles, or even used the dogs in idolatrous rites [רמב״ן, רש״ר הירש]. Alternatively, there may be a hidden spiritual element within the life force of the dog itself that makes its price inherently abominable [העמק דבר].

The scope of this restriction is remarkably broad. It applies to all types of offerings, extending even to birds, which are generally not disqualified by physical blemishes [תורה תמימה]. Moreover, the restriction is not limited to sacrifices placed on the altar. It applies equally to resources donated for the general maintenance and beautification of the Temple. For instance, gold received as a prostitute's fee cannot be used to plate the sanctuary walls [מלבי״ם, תורה תמימה]. In a broader moral sense, this concept has been compared to the practice of usury; an individual who lends money on interest and uses those profits to purchase honors in the synagogue is viewed as having brought a prostitute's fee into the house of God [צאינה וראינה].

The pairing of these two prohibitions highlights several profound truths about how God views tainted offerings. Conceptually, they are equated to emphasize that while the fee of a prostitute is an obvious abomination, the price of a dog is equally abhorrent [העמק דבר]. Although the physical bodies of these offerings may be whole and perfect, their corrupt origins transform them into an abomination in the eyes of God [רמב״ן, הטור הארוך]. Their shared baseness completely nullifies any importance or sanctity a person might attempt to generate by dedicating them to a holy cause [הכתב והקבלה]. There is, however, a debate regarding how far this contamination spreads. Some maintain that the prohibition extends to physical alterations of the original payment; for example, if wheat was given as a fee and later ground into flour, the flour remains invalid for the altar [רש״י, ברכת אשר]. Conversely, others hold that the restriction applies strictly to the original object itself, and not to its exchanges, physical modifications, or offspring [רלב״ג, מלבי״ם].