After instructing in Parashat Emor that a Ba’al Mum – a Kohen with a physical blemish – is not permitted to serve in the Bet Ha’mikdash, the Torah proceeds to command, “But he shall not come to the curtain, and shall not approach the altar” (Vayikra 21:23). The Sefer Ha’hinuch, following the view of the Rambam, understands this verse as establishing a prohibition forbidding a Ba’al Mum from entering the area of the Bet Ha’mikdash – specifically, the area in between the altar in the courtyard and the indoor “Ulam” section.
The reason behind this Misva, the Sefer Ha’hinuch explains, is to maintain people’s awe and reverence for the sacred site of the Bet Ha’mikdash. As this site represents spiritual perfection, it is deemed inappropriate for a person with a physical blemish to be present there. In order for the people to look upon the site with respect and reverence, the Torah commanded that only unblemished individuals may be present.
The Ramban disputes the Rambam’s position, and explains this verse as continuing the discussion regarding the prohibition against serving in the Bet Ha’mikdash with a physical blemish. According to the Ramban’s reading, the Torah here refers not simply to entering the area of the Bet Ha’mikdash, but rather entering the area and performing the service. In the Ramban’s view, then, there is no Biblical prohibition against a Ba’al Mum entering the area of the Bet Ha’mikdash without performing the service. Although the Ramban concedes that this would be forbidden Mi’de’rabbanan (by force of Rabbinic enactment), he maintains that this does not constitute a Biblical prohibition. The Sefer Ha’hinuch, however, who generally follows the Rambam’s listing of the Misvot, lists a Biblical prohibition forbidding a Ba’al Mum from merely entering the site of the Bet Ha’mikdash, even without performing any Aboda (service).