לֹא־תִזְבַּח֩ לַיהֹוָ֨ה אֱלֹהֶ֜יךָ שׁ֣וֹר וָשֶׂ֗ה אֲשֶׁ֨ר יִהְיֶ֥ה בוֹ֙ מ֔וּם כֹּ֖ל דָּבָ֣ר רָ֑ע כִּ֧י תוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא׃
You shall not sacrifice to the Eternal your God an ox or a sheep that has any defect of a serious kind, for that is abhorrent to the Eternal your God.
Torah Temimah points to Sifrei Devarim.
תניא, יכול המקדים עולה לחטאת, פסח לתמיד, מוספים לתמידים, יהיה עובר בל״ת, ת״ל לא תזבח לה׳ אלהיך אשר יהיה בו מום, על אלו עובר בל״ת, ואין מקדים קדשים זל״ז עובר בל״ת.
English: It was taught: One might think that one who offers an olah before a chatat, a Pesach before a tamid, or musafim before temidim would thereby transgress a negative commandment. Therefore the verse states “You shall not sacrifice to the Eternal your God [an animal] that has a blemish” — for these [blemished animals] one transgresses a negative commandment, but one who alters the order of sacrifices does not transgress a negative commandment.
Sifrei limits the negative commandment of this verse to animals that are themselves defective; changing the prescribed order of offerings, while improper, is not included under this particular lav.
Derash on the verse (Sifrei) — not a formal named middah of the 13. The phrase “that has a blemish” is taken to restrict the scope of the prohibition.
The negative commandment against offering a defective animal applies only to animals that themselves have a mum; altering the order of sacrifices is not covered by this lav.